Podcasts about Pharaoh

So, what is the hymn “Come Thou Fount” referring to with this obscure and unfamiliar phrase about raising an Ebenezer?  When you hear the word Ebenezer, you probably think of Scrooge from Dicken's Christmas Carol. Not too many people name their sons Ebenezer these days. But in Scripture we find this word in 1 Samuel 7:12:  Then Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far has the Lord helped us.”  Literally the word Ebenezer means “Stone of Help.” Samuel set up—or raised—this stone as a memorial, a marker-stone, to commemorate the Israelite victory over the Philistines. This was not a stone to be worshiped; it was not to make a certain place holy, like a Mecca. But Samuel knew well that the Israelites were very prone to forget God's goodness and blessings. So, he raised this stone as an everlasting reminder of how God had helped them win this victory.  I'd like to talk about Ebenezer stones—or stones of remembrances—for our own lives, by looking at the life of Moses. There were some definite Ebenezer stones in his life—stones of remembrance, stones when God helped him. And these turning points in his life relate to ours as well. As we look at Moses' stones of remembrance, consider how your own life may have some similar ones.  The Stone of Salvation  You are no doubt familiar with the story of how Moses's life was saved as a baby by a very creative mother and sister. When Pharaoh's daughter saw baby Moses in the basket on the Nile, she took him into Pharaoh's home and raised him as one of her own. He was physically saved, so there would be a Stone of Salvation for Moses.  Do you have a Stone of Salvation? I'm talking about salvation from the penalty of your sins. Can you tell of a time when you were made aware of your sins, where you were convicted of your sinful condition, and you knew you could not save yourself?   If you have not yet set up your stone of salvation, here's all you have to do:   If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved (Romans 10:9-10).  The Stone of Shame  As Moses grew to manhood, he was educated as an Egyptian with all the privileges that came from being raised as Pharaoh's daughter. But he never forgot that he was one of God's chosen people, so he wanted to help his people. Pharaoh kept the Jewish people in bitter servitude, and they were sorely mistreated. One day when Moses saw an Egyptian beating one of his Hebrew brothers, he killed the Egyptian and hid his body in the sand. He thought he was doing the right thing to defend his countryman, but the next day, when he saw two Hebrews fighting each other and tried to stop them, they turned on him and said, Who made you ruler and judge over us? Are you thinking of killing me as you killed the Egyptian? (Exodus 2:14).  Well, this just blew Moses away. He thought his murderous act was a secret, but now he realized it wasn't, and when Pharaoh heard about it, he tried to kill Moses. So, Moses fled from Pharaoh and went to live in Midian, where he became a lowly, humble shepherd. For forty years Moses lived in exile in Midian.  Here Moses would need to raise a Stone of Shame.  Overnight Moses went from the prestigious position as Pharaoh's grandson to that of a fugitive. He had disgraced himself by killing a man, and now he had lost his honor and position, and he was reduced to being a shepherd in a foreign land—for 40 long years.  Have you ever had a Stone of Shame in your life? I have. My period of shame lasted for about ten years. Ten years when I decided I could run my life better than God, and I walked away from my commitment to him and did my own thing. I told myself a lie and believed it—and the lie was that life would be intolerable as a single woman. There could be no happiness or fulfillment if I didn't get married! Now, I know I'm not the only person in the world to ever think like that, but that's the truth!   So, my legitimate need for love and acceptance became an addiction, as I determined to do it my way instead of trusting God. During those ten years, doing my own thing led to a sinful lifestyle, one that was not pleasing to God and one of shame.   Maybe some of you are in that place now. You know something is not right in your life. You're living in disobedience to God's plan, and you know it. Or there is a big dark cloud hanging over you from your past, and you're stuck at the Stone of Shame. God wants to help you put this Stone of Shame behind you so you can move forward to the good things he has for you.  Stone of Assurance  Moses figured he had blown it so badly that God would never use him again. But he was wrong. After 40 years, as Moses was tending his father-in-law’s flock at Horeb, an angel of the Lord appeared to him in flames of fire from within a bush.   As God spoke to him from the burning bush, he commissioned Moses to rescue his people from the hand of the Egyptians. Moses is now a humbled man, and he insists he cannot do it. But God says to him, “I will be with you. I am who I am, and you will tell the Israelites that ‘I am has sent me to you.'” (Exodus 3:14). Moses feared they would not believe him, so God gave him some signs to assure him that as long as God was with him, he could do what God called him to do.  So, here Moses would raise a Stone of Assurance.  Do you need a Stone of Assurance today? You need to know that God isn't through with you yet, and he has a plan for you. Like Moses, you may need reassurance that he will be with you, but you have to give him control of your life.  What is keeping you from doing what God has planned for you to do? Is it fear? Is it that you have your own plan, and you just want God to bless your plan? Is it laziness? Is it lack of trust in God's ability to do through you what you cannot do yourself? Is it a relationship? Until you submit it to God, you cannot go forward to the good things God has for you, the good works he put you here to do.  Stone of Deliverance  After forty long years Moses was finally ready to do what God had called him to do. And now begins the battle between Moses and Pharaoh to let God's people go! You know how God took them across the Red Sea, escaping Pharaoh's last attempt to catch them and bring them back. They crossed on dry ground, and Pharaoh and his army were drowned as the waters came rushing back over them.  There Moses could raise a Stone of Deliverance.  Maybe you need to raise a stone of deliverance, a memorial to God's faithfulness in your life. A testimony of his goodness to you in spite of all you've done and all your failures. Has he been faithful to you? Then raise your Stone of Deliverance.  Stone of Commitment  Many years later as Moses was presenting to the children of Israel the tablets with the Ten Commandments, he said to them:  The Lord your God commands you this day to follow these decrees and laws; carefully observe them with all your heart and with all your soul. You have declared this day that the Lord is your God and that you will walk in obedience to him, that you will keep his decrees, commands and laws—that you will listen to him. And the Lord has declared this day that you are his people, his treasured possession as he promised, and that you are to keep all his commands. (Deuteronomy 26:16-18).  He challenged the people to set up a Stone of Commitment.  They were to declare before God and his servant Moses and before all the people that they were committed to obey the Lord, to walk in his ways, to keep his commands, to glorify their God all the days of their lives.  Today you may need to set up a Stone of Commitment, where you say to God, “I'm not playing around any longer. I am serious about walking with you, obeying you, living for you, spending time getting to know you.”   Yes, there are landmark times when we need to set some stones of remembrance: a Salvation Stone, a Stone of Shame, a Stone of Assurance, one of Deliverance, and a Stone of Commitment. What stones—what Ebenezers—do you need to raise even today? Could you reflect and let God's Spirit speak to you. This could be a good time for you to raise some stones of remembrance; stones to help you to go forward to the new thing God wants to do for you and through you in this year.    

More people know about the Egyptian pharaoh Akhenaten today than knew about him just 100 years after his death. But Akhentaten was no average ruler. He fundamentally changed religious worship forever, and may even have started Judaism itself. So why did he disappear from history? Was he simply forgotten to the sands of time – or did he fly too close to the ‘Aten'?--Patreon - Ad-free & Bonus EpisodesYouTube - Full-length Video EpisodesTikTok / Instagram

Hello Friends! I love to hear from you! Please send me a text message by clicking on this link! Blessings to You!In this episode, Dr. Jori discusses with her listeners the account the plague of flies and Pharaoh's response to this.   Scripture References: Exodus 8:28; Exodus 8:20-31 Scripture translation used is the NASB “Scripture quotations taken from the NASB (New American Standard Bible) Copyright 1971, 1995, 2020 (only use the last year corresponding to the edition quoted) by The Lockman Foundation. Used by permission. All rights reserved. www.Lockman.org”CHECK OUT DR. JORI'S OTHER PODCAST- The First Love ProjectHere is the video introducing the podcast on You Tube-https://youtu.be/PhFY1moDDmsHERE IS A LINK TO THE YOUTUBE PLAYLIST FOR FIRST LOVE PROJECThttps://youtube.com/playlist?list=PLdaujk1npuKR0BLSkTlKyxmuxavrZQHM6&si=dC10K4Qdh0xMKElU FIND DR. JORI ON OTHER PLATFORMS https://linktr.ee/drjorishaffer DAILY MUSICAL DEVOTIONAL BY THE WORSHIP INITIATIVE:Text SING to 79316CHECK OUT THE DWELL AUDIO BIBLE APP:Click this link for my unique referral code.  I use this frequently. Such a wonderful audio bible app. https://dwellapp.io/aff?ref=jorishafferBIBLE STUDY TOOLS DR. JORI USES:Note: These contain  Amazon affiliate links, meaning I get a commission, at no extra cost to you,  if you decide to make a purchase through my links.Here is a link to some of my favorite bible study tools on Amazon:https://geni.us/cHtrfEMr. Pen Bible Journaling Kitshttps://lvnta.com/lv_PTrHSCogbRim4yhEDnhttps://lvnta.com/lv_mkaMOuGe6m4oHR88uqhttps://lvnta.com/lv_dgvsxOc99t663A628z  BOOKS OF BIBLE COLOR CHARTI made this chart as a helpful tool for grouping the collections of books or letters  in the Holy Bible.  The colors in the different sections are the ones that I use in my journals.  Books of Bible Chart (color) (4).pdf - Google Drive    LOOKING TO RETAIN MORE OF WHAT YOUR PASTOR IS TEACHING?              CHECK OUT DR. JORI'S SERMON REFLECTION JOURNALS! Sermon Notes, Reflections and Applications Journal/Notebooks by Dr. Jori. Click the links below to be directed to amazon.com for purchase. Or search “Dr. Jori Shaffer” on Amazon to bring these up.  https://amzn.to/418LfRshttps://amzn.to/41862EyHere is a brief YouTube video that tells about the Journal/Notebooks as well:https://youtu.be/aXpQNYUEzds   Email: awordforthisday@gmail.comPodcast website:  https://awordforthisday.buzzsprout.com  Support the show

The Song of Solomon is a book that can make people blush. It opens at the threshold of the bridal chamber with a woman desiring to be kissed by her husband. The forward poetic language doesn't hold back as the first chapter unfolds to reveal the God-pleasing intimacy between husband and wife. So why is this book in the Bible? For that, and for more than that. Through Solomon, God reveals something of the love He has for His Church in Christ, a bridegroom for His bride. You hear it by the end of chapter one, where a field hand with a sunburn and angry brothers is told by her bridegroom that she is the most beautiful among women, before she has changed one thing about herself.  The Rev. Jacob Hercamp, pastor of Christ Lutheran Church in Noblesville, IN, joins the Rev. Dr. Phil Booe to study Song of Solomon 1:1-17.  To learn more about Christ Lutheran, visit clc-in.org. The Song of Solomon is a book of love poetry, a bride and her bridegroom singing to each other across eight chapters. God's people have sung it since Solomon's day, and Jewish congregations still read it at Passover. The Church has heard in it the voice of Christ and His bride, and Luther quoted the Song in The Freedom of a Christian to describe what happens when Christ takes a sinner as His own. Paul was working the same ground in Ephesians five, where he set marriage beside Christ and the Church and called it a great mystery.  This series works through the whole book verse by verse, from the kiss in chapter one to the seal on the heart in chapter eight. We hear what it says about the body, about desire, and about the marriage God instituted in the garden. We also ask where Christ is in it, since the Church has long heard in these songs the voice of the Bridegroom who gave His life for His bride. Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

Professional boxer Jim Braddock was known as someone who fought not for riches and fame, but to put food on the table for his family. The movie Cinderella Man chronicles his fairytale-like comeback from a past-his-prime boxer to the world heavyweight champion. While facing extreme poverty during the Great Depression, Jim repeatedly sacrifices his own resources, health, and pride to provide for his children. He’s never intimidated by an opponent and courageously endures pummeling in the ring to keep his family safe. Jim’s legacy is one of passionate defense of his family. We too, have a passionate defender who has promised to take our place in the ring. When the Israelites faced Pharaoh’s mighty army after their escape from slavery in Egypt, they were terrified and cried out to God. “It would have been better for us to serve the Egyptians than die in the desert!” they foolishly said (Exodus 14:12). But Moses replied in faith: “The Lord will fight for you; you need only to be still” (v. 14). And without any action from the Israelites, their enemies were literally swept away by the sea as God supernaturally ended the battle before it even began. Sometimes it feels like we’re facing the trials of life or arrows from the enemy, Satan, on our own. But God has promised never to leave us or forsake us (Deuteronomy 31:6). He fights for us; we need only to be still.

The Front Row Network is pleased to welcome back independent wrestler Dante Pharoah. Brandon and Dante chat about this evening's Riverbend Rumble for Midwest Wrestling Coalition and his future plans to shake things up throughout the wrestling scene.

In this exposition of Romans 9:14-18, we confront the natural human objection that God's sovereign election of Jacob over Esau (and His dealings with Pharaoh) somehow makes Him unjust. Using the illustration of a landowner and trespassers, the sermon clarifies the difference between justice, non-justice (mercy), and true injustice, showing from Scripture that God owes no one mercy, that all are guilty trespassers, and that His choice to show mercy or to harden is His sovereign right as Creator - while justice is fully satisfied in the cross of Christ. The message calls us to bow before the God who has mercy on whom He wills and hardens whom He wills, and to proclaim both His sovereign freedom and the free offer of the gospel.

We have officially begun our study on Exodus! Dennis examines the biblical account of the midwives who refused to follow Pharaoh's orders to kill newborn Hebrew boys, and how their bravery in the face of oppression serves as a powerful example of moral heroism. He also discusses the concept of blood-based values and how they can lead to the dehumanization of entire groups, citing the example of the Holocaust and the Nazi regime's ideology of racial purity. Throughout the episode, Dennis draws parallels between the biblical story and modern-day issues, including the treatment of minority groups and the dangers of nationalism. He also highlights the importance of moral courage and the need to stand up against evil, even in the face of overwhelming opposition. Follow on Apple Podcasts: https://podcasts.apple.com/us/podcast/timeless-wisdom-with-dennis-prager/id1517302239 Follow us on Spotify: https://open.spotify.com/show/4SZEYeH4tuLr2FvG4ok1rl Learn more about Dennis Prager: https://pragertopia.com/ Follow Dennis on Facebook: https://www.facebook.com/DennisPrager Follow Dennis on Instagram: https://www.instagram.com/thedennisprager/ Follow Dennis on X: https://x.com/DennisPrager Learn more about the Salem Podcast Network: https://salempodcastnetwork.com/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Send us Fan MailTwo names most people have never heard may be the reason the Exodus story even has a future. Shiprah and Puah are Hebrew midwives trapped inside Pharaoh's economy and Pharaoh's fear, yet they refuse to participate in the empire's violence. Their “no” is quiet, costly, and courageous, and it becomes the kind of leadership that erodes tyranny from the ground up. In this episode, Melissa and Bishop Wright have a conversation about why this story still lands so hard right now, when so many of us feel worn down by loneliness, anxiety about the nation and economy, and the constant pull of the 24-hour news cycle. They talk about agency as a spiritual practice: controlling what we can control, resisting rage bait that produces no life, and choosing the most good we can do in the next 30 minutes. They also name a common trap, where planning and meetings can become a way to avoid the present, and we ask what it looks like to simply get up and do the right thing with the tools already in our hands. Listen in for the full conversation.Read For Faith, the companion devotional.Support the showFollow us on IG and FB at Bishop Rob Wright. 

The David Alliance TDAgiantSlayer@Gmail.com Garth Heckman Spud Webb 5'7 In Junior high he went to try out and his coach told him to sit in the stands…. You are too short.  Cut from his Junior year of BB and had to talk his coach into keeping him. He scored 20 points his first game.  No Div. 1 college would even look at him. So he had to play at Midland College- lead them to a national JR league Championship, then got a scholarship to NC state.  Every NBA scout scoffed. They said maybe he could play overseas or if he was lucky he could play with the Harlem Globetrotters. Every NBA team passed on him multiple times… He fell to the fifth round and was drafted by the Detroit pistons… and cut before the season ever started.  He was “lucky” enough to be signed as an undrafted free agent by the Atlanta Hawks… At that time his star teammate Dominique Williams was the Slam dunk Champion… spud entered the contest and Dominique said he thought it was a joke and he would do layups… Spud won with numerous 360 slams, dunks off the backboard and Reverse slam dunks…. People laughed at him! He credits his belief in knowing God gave him that talent for a reason, and that dream for a purpose.    My question today is: How will you respond when people laugh at your dream?       Gen 18:1  And the LORD appeared to him by the oaks of Mamre, as he sat at the door of his tent in the heat of the day. 2  He lifted up his eyes and looked, and behold, three men were standing in front of him. When he saw them, he ran from the tent door to meet them and bowed himself to the earth 3  and said, “O Lord, if I have found favor in your sight, do not pass by your servant.4  Let a little water be brought, and wash your feet, and rest yourselves under the tree,5  while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.”6  And Abraham went quickly into the tent to Sarah and said, “Quick! Three seahs of fine flour! Knead it, and make cakes.7  And Abraham ran to the herd and took a calf, tender and good, and gave it to a young man, who prepared it quickly.8  Then he took curds and milk and the calf that he had prepared, and set it before them. And he stood by them under the tree while they ate.9  They said to him, “Where is Sarah your wife?” And he said, “She is in the tent.”10  The LORD said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him.11  Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah.12  So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?”13  The LORD said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?'14  Is anything too hard for the LORD? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.”15  But Sarah denied it, saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.”         Rather than just "inappropriate" or "disrespectful," biblical scholars and linguists often look at Sarah's reaction in Genesis 18:12 through a few distinct lenses:   1. Incredulous Incredulity captures a mix of disbelief, shock, and impossibility. Sarah was roughly 90 years old, well past childbearing age, and had dealt with a lifetime of infertility. Hearing a stranger tell Abraham she would have a baby by the following year sounded biologically absurd.   Abraham lives in a Spiritual and Theological worldview… Sarah lives in a physical biological world view…     2. Sarcastic (or Cynical) In Hebrew, Sarah's inner monologue reads as a self-deprecating scoff: "After I am worn out and my lord is old, will I now have this pleasure?" Describing her reaction as sarcastic or cynical highlights the defense mechanism of a woman who had likely given up hope decades prior and saw the statement as a cruel taunt or bad joke.   3. Human Her reaction was deeply human. It wasn't necessarily a malicious rebellion against God; it was an involuntary emotional slip—a defense mechanism triggered by years of grief, trauma, and disappointment over her barrenness.   The Nuance: Her laugh isn't scoffing insolence; it's a reflex against emotional re-traumatization. When a deep, long-buried desire is suddenly brought up by a stranger, cynicism acts as armor to protect the heart from being broken one more time. The Insight: Faith doesn't require instantaneous emotional compliance. God engages directly with her reaction rather than striking her down, recognizing the pain behind her defense.   4. Prophetic In the broader arc of Genesis, her laughter is viewed as prophetic or foreshadowing. The Hebrew root for laugh (tzachaq) is the exact root used for the name of the child God promises: Isaac (Yitzchak), which literally means "he laughs" or "laughter". What began as the laugh of doubt in Genesis 18 transforms into the laugh of joy and wonder when Isaac is born in Genesis 21: "God has brought me laughter, and everyone who hears about this will laugh with me".   Key takeaway: While her response is often labeled as "disbelief," calling it incredulous or sarcastic better captures her emotional reality, while calling it prophetic reveals the literary wordplay embedded in the text.     MAYBE OUR REACTION SHOULD MATCH *TO SOME DEGREE …SARAHS… WHY? WHY WOULD GOD USE ABRAHAM A MAN OF MANY FAULTS?      Failure 1: Deception in Egypt Age ~75 (Gen 12:10–20) The Misstep: When a severe famine strikes Canaan, Abram migrates to Egypt without seeking divine direction. Fearing the Egyptians will kill him for his beautiful wife, he asks Sarai to lie and say she is his sister.   The Fallout: Pharaoh takes Sarai into his royal palace as a concubine while enriching Abram. God strikes Pharaoh's household with severe plagues. Upon discovering the truth, Pharaoh rebukes Abram for his deceit and expels his family from Egypt.       Separation from Lot & Rescue Age ~75–80 (Gen 13–14) As their livestock herds grow too large for the land to support both of them, quarreling breaks out between Abram's and Lot's herdsmen. Abram generously gives Lot first pick WITHOUT SEEKING GOD - Lot gets captured.      The Unconditional Covenant Age ~85 (Gen 15) Abram voices concern that he remains childless and his servant Eliezer will inherit his house. God reassures Abram that a biological son will be his heir and cuts a formal covenant with him, promising descendants as numerous as the stars.       Failure 2: Scheming with Hagar Age 85–86 (Gen 16) The Misstep: After living in Canaan for ten years without a child, Sarai proposes that Abram take her Egyptian servant, Hagar, as a surrogate mother. Abram agrees without seeking God's guidance, taking matters into his own hands to force the fulfillment of the promise.   The Fallout: Once Hagar becomes pregnant, domestic conflict erupts. Hagar despises Sarai, Sarai mistreats Hagar, and Abram washes his hands of the dispute. Hagar flees into the wilderness before an angel instructs her to return. She gives birth to Ishmael when Abram is 86.       The Covenant of Circumcision & Abraham's Internal Doubt Age 99 (Gen 17) The Moment of Disbelief: After 13 years of silence, God appears, renames Abram to Abraham ("Father of a Multitude") and Sarai to Sarah ("Princess"), and institutes circumcision as the covenant sign. When God explicitly states that Sarah herself will bear a son within a year, Abraham falls face down and laughs to himself, asking mentally: "Will a son be born to a man a hundred years old? Will Sarah bear a child at ninety?" (Gen 17:17).     The Three Visitors at Mamre & Sarah's Laugh Age 99 (Gen 18:1–15) Three divine visitors visit Abraham under the oaks of Mamre. The Lord repeats the divine pledge: "I will surely return to you about this time next year, and Sarah your wife will have a son."   Overhearing this from inside the tent entrance, Sarah laughs to herself, thinking about her advanced age and physical state. When the Lord asks why she laughed and whether anything is too hard for God, Sarah denies it out of fear, but the Lord responds: "No, you did laugh."     MAYBE SARAH IS LAUGHING KNOWING WHO HER HUSBAND REALLY IS?       BECAUSE EVEN AFTER THIS VISITATION FROM GOD….   King Abimelech (Genesis 20:1–18) The Outcome: Abimelech takes Sarah into his harem. However, God appears to Abimelech in a dream, warning him that Sarah is married and that he will die if he touches her. Abimelech protests that he acted in good faith, returns Sarah untouched, gives Abraham restitution, and asks why Abraham did this.     Pattern in Abraham's Failures Across these 24 years, Abraham's missteps shared a common theme: self-preservation and impatience.     BUT LETS ASK OURSELVES A QUESTION: Regardless of how Sarah saw her husband Abraham - regardless of how we see him… How did God see him?      Names and Titles Given to Abraham   Abraham ("Father of a Multitude"): Originally named Abram ("Exalted Father"), God personally renamed him in Genesis 17:5 to reflect his ultimate destiny: "No longer shall your name be called Abram, but your name shall be Abraham; for I have made you a father of many nations." "My Friend": God personally refers to Abraham as His friend in Isaiah 41:8 ("Abraham My friend"), a title affirmed throughout Scripture (2 Chronicles 20:7, James 2:23). Prophet: In Genesis 20:7, God speaks to King Abimelech regarding Abraham, stating, "Restore the man's wife, for he is a prophet, and he will pray for you and you shall live." "My Servant": God repeatedly refers to Abraham with honor as His servant (Genesis 26:24, Psalm 105:6), marking him as a trusted agent of the Divine will. The Promises and Blessings Spoken Over Him Divine Shield and Great Reward: Infinite Descendants: Royal Lineage and Multiplied Nations: Universal Blessing for All Humanity: Divine Protection: An Everlasting Land Covenant:     SARAH MAY HAVE LAUGHED AT FIRST IN DISBELIEF - BUT   3. Sarah's later reversal is the untold "second half" of the story. But Genesis 21:6 gives Sarah's own commentary once Isaac is born: "God has brought me laughter, and everyone who hears about this will laugh with me." She takes the very word she used in doubt and reclaims it in worship. Isaac's name literally means "he laughs." This is a remarkable narrative arc — cynical laughter transformed into worshipful laughter —          FINAL THOUGHT: WHY DID GOD CHOOSE ABRAHAM?  IN SPITE OF ALL HIS FLAWS HE PRACTICED GODS HEART AND DESIGN FOR PRAYER.   What do I mean? Gen. 18 later in the chapter God tells Abraham I am going to destroy Sodom and Gomorra and Abraham does something very familiar according to Luke 11.       Luke 11 tells us how to pray - AFTER SHARING THE LORDS PRAYER JESUS SAYS SOMETHING AWKWARD ABOUT PRAYER - A parable.  A man goes to his friends house - he needs 3 loaves of bread… he will not give up asking.    If you ask seek knock - out of sheer perseverance I will answer!   Abraham here in Gen. 18 does just that for Sodom and Gomorra - showing Gods heart for the lost. 50 45 40 30 20 10!   I believe one of the greatest clues is given in these two stories in scripture about who God uses!   The one that will not give up asking God to fulfill his purpose!     WHAT IF WE UNDERSTOOD THE STORY OF ABRAHAM LIKE THIS: Yes he was a heap of missteps, failures, a massive example of weak humanity….    But in all his mistakes and failures he never quit asking God for that son!  FOR THAT ANSWERED PRAYER.      WILL YOU BE THE ONE WHO P.U.S.H.es into God. P - pray U - until S - something H - happens?

Send us Fan Mail  In today's episode, Bro Donnie and Bro Sam answer 5 listener questions, and they ranged from interesting to very difficult. They were asked why Jesus didn't come before He did; whether tongues must be real languages and how to discern authentic Holy Ghost experiences; whether believers can feel shame at Christ's appearing; whether the Hebrew man who exposed Moses altered Israel's history; and how Pharaoh's magicians turned their rods into serpents. You don't want to miss this episode, it is jam packed with biblical information, and good-natured camaraderie… come on and study God's Word with us today!

The David Alliance TDAgiantSlayer@Gmail.com Garth Heckman   Gen 18:1  And the LORD appeared to him by the oaks of Mamre, as he sat at the door of his tent in the heat of the day. 2  He lifted up his eyes and looked, and behold, three men were standing in front of him. When he saw them, he ran from the tent door to meet them and bowed himself to the earth 3  and said, “O Lord, if I have found favor in your sight, do not pass by your servant.4  Let a little water be brought, and wash your feet, and rest yourselves under the tree,5  while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.”6  And Abraham went quickly into the tent to Sarah and said, “Quick! Three seahs of fine flour! Knead it, and make cakes.7  And Abraham ran to the herd and took a calf, tender and good, and gave it to a young man, who prepared it quickly.8  Then he took curds and milk and the calf that he had prepared, and set it before them. And he stood by them under the tree while they ate.9  They said to him, “Where is Sarah your wife?” And he said, “She is in the tent.”10  The LORD said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him.11  Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah.12  So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?”13  The LORD said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?'14  Is anything too hard for the LORD? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.”15  But Sarah denied it, saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.”         Rather than just "inappropriate" or "disrespectful," biblical scholars and linguists often look at Sarah's reaction in Genesis 18:12 through a few distinct lenses:   1. Incredulous Incredulity captures a mix of disbelief, shock, and impossibility. Sarah was roughly 90 years old, well past childbearing age, and had dealt with a lifetime of infertility. Hearing a stranger tell Abraham she would have a baby by the following year sounded biologically absurd.   Abraham lives in a Spiritual and Theological worldview… Sarah lives in a physical biological world view…     2. Sarcastic (or Cynical) In Hebrew, Sarah's inner monologue reads as a self-deprecating scoff: "After I am worn out and my lord is old, will I now have this pleasure?" Describing her reaction as sarcastic or cynical highlights the defense mechanism of a woman who had likely given up hope decades prior and saw the statement as a cruel taunt or bad joke.   3. Human Her reaction was deeply human. It wasn't necessarily a malicious rebellion against God; it was an involuntary emotional slip—a defense mechanism triggered by years of grief, trauma, and disappointment over her barrenness.   The Nuance: Her laugh isn't scoffing insolence; it's a reflex against emotional re-traumatization. When a deep, long-buried desire is suddenly brought up by a stranger, cynicism acts as armor to protect the heart from being broken one more time. The Insight: Faith doesn't require instantaneous emotional compliance. God engages directly with her reaction rather than striking her down, recognizing the pain behind her defense.   4. Prophetic In the broader arc of Genesis, her laughter is viewed as prophetic or foreshadowing. The Hebrew root for laugh (tzachaq) is the exact root used for the name of the child God promises: Isaac (Yitzchak), which literally means "he laughs" or "laughter". What began as the laugh of doubt in Genesis 18 transforms into the laugh of joy and wonder when Isaac is born in Genesis 21: "God has brought me laughter, and everyone who hears about this will laugh with me".   Key takeaway: While her response is often labeled as "disbelief," calling it incredulous or sarcastic better captures her emotional reality, while calling it prophetic reveals the literary wordplay embedded in the text.     MAYBE OUR REACTION SHOULD MATCH *TO SOME DEGREE …SARAHS… WHY? WHY WOULD GOD USE ABRAHAM A MAN OF MANY FAULTS?      Failure 1: Deception in Egypt Age ~75 (Gen 12:10–20) The Misstep: When a severe famine strikes Canaan, Abram migrates to Egypt without seeking divine direction. Fearing the Egyptians will kill him for his beautiful wife, he asks Sarai to lie and say she is his sister.   The Fallout: Pharaoh takes Sarai into his royal palace as a concubine while enriching Abram. God strikes Pharaoh's household with severe plagues. Upon discovering the truth, Pharaoh rebukes Abram for his deceit and expels his family from Egypt.       Separation from Lot & Rescue Age ~75–80 (Gen 13–14) As their livestock herds grow too large for the land to support both of them, quarreling breaks out between Abram's and Lot's herdsmen. Abram generously gives Lot first pick WITHOUT SEEKING GOD - Lot gets captured.      The Unconditional Covenant Age ~85 (Gen 15) Abram voices concern that he remains childless and his servant Eliezer will inherit his house. God reassures Abram that a biological son will be his heir and cuts a formal covenant with him, promising descendants as numerous as the stars.       Failure 2: Scheming with Hagar Age 85–86 (Gen 16) The Misstep: After living in Canaan for ten years without a child, Sarai proposes that Abram take her Egyptian servant, Hagar, as a surrogate mother. Abram agrees without seeking God's guidance, taking matters into his own hands to force the fulfillment of the promise.   The Fallout: Once Hagar becomes pregnant, domestic conflict erupts. Hagar despises Sarai, Sarai mistreats Hagar, and Abram washes his hands of the dispute. Hagar flees into the wilderness before an angel instructs her to return. She gives birth to Ishmael when Abram is 86.       The Covenant of Circumcision & Abraham's Internal Doubt Age 99 (Gen 17) The Moment of Disbelief: After 13 years of silence, God appears, renames Abram to Abraham ("Father of a Multitude") and Sarai to Sarah ("Princess"), and institutes circumcision as the covenant sign. When God explicitly states that Sarah herself will bear a son within a year, Abraham falls face down and laughs to himself, asking mentally: "Will a son be born to a man a hundred years old? Will Sarah bear a child at ninety?" (Gen 17:17).     The Three Visitors at Mamre & Sarah's Laugh Age 99 (Gen 18:1–15) Three divine visitors visit Abraham under the oaks of Mamre. The Lord repeats the divine pledge: "I will surely return to you about this time next year, and Sarah your wife will have a son."   Overhearing this from inside the tent entrance, Sarah laughs to herself, thinking about her advanced age and physical state. When the Lord asks why she laughed and whether anything is too hard for God, Sarah denies it out of fear, but the Lord responds: "No, you did laugh."     MAYBE SARAH IS LAUGHING KNOWING WHO HER HUSBAND REALLY IS?       BECAUSE EVEN AFTER THIS VISITATION FROM GOD….   King Abimelech (Genesis 20:1–18) The Outcome: Abimelech takes Sarah into his harem. However, God appears to Abimelech in a dream, warning him that Sarah is married and that he will die if he touches her. Abimelech protests that he acted in good faith, returns Sarah untouched, gives Abraham restitution, and asks why Abraham did this.     Pattern in Abraham's Failures Across these 24 years, Abraham's missteps shared a common theme: self-preservation and impatience.     BUT LETS ASK OURSELVES A QUESTION: Regardless of how Sarah saw her husband Abraham - regardless of how we see him… How did God see him? 

(Exodus 11:1-10) You wouldn't like me when I'm angry. Well, technically Pharaoh doesn't like Moses at ANY time. We discuss the burning anger of Moses.

Our hearts are restless, says Saint Augustine, until they find their rest in God. The biological science and the spiritual metaphor are in agreement here. Over the course of billions of beats, our hearts never stop to rest.  Your magnificent heart exchanges or pumps your entire blood volume, just over a gallon, every single minute. (Athlete hearts can pump up to 10 gallons per minute!) In this episode, Mark Labberton discusses matters of the heart with his close friend Dr. David Anderson, a cardiologist of four decades who trained at Johns Hopkins and helped launch one of the first interventional cardiology programs in San Francisco. Anderson reflects on the medical science of cardiology, the profound life-saving medical advances over the past forty years, heart disease versus coronary artery disease, how the brain and the heart communicate, and what happens during a heart attack. In the second half of their conversation, they move from physiology to spirituality of the heart: Pharaoh's hardened heart, "out of the heart the mouth speaks," and the human need to find somewhere to locate the self. Anderson closes with what a cardiologist would tell anyone worried about their own heart, and with a case for medicine as a noble profession. Episode Highlights "When I first began in cardiology, if your heart was damaged, imagining that the heart could actually improve its function was like imagining someone could grow back a new arm." "One of the distinctive things about the heart is unlike other muscles, it doesn't have a time to rest. When it gets insufficient blood supply, it can't just say, 'Whoa, I'm gonna stop here.' It asks you to slow down because it starts hurting." "I think that's part of the intrigue of the heart, that it is inside us … but in some ways it's apart from us. It's responding to environmental things that we're not really even aware of. … I think it's this sense of detachment of the heart from us—but yet its centrality—that has led people to posit the soul or the will or the passions or almost anything that you would think was the real you. "Atherosclerosis … I would describe as it's like having a pimple inside your artery." "First of all, know yourself. That is, it's not a time to be fatalistic because your father had a heart attack in his fifties or your brother just had a heart attack. It's a time to be proactive." About David Anderson David Anderson is a cardiologist who practiced for more than four decades before retiring. He studied at Stanford as an undergraduate and earned his medical degree at Johns Hopkins University School of Medicine. He stayed at Hopkins for residency, then trained in San Francisco at the dawn of interventional cardiology, helping to build an angioplasty program in the early 1980s. Helpful Links and Resources Alta Bates Summit Medical Center, Sutter Health, the Oakland hospital Anderson thanks by name: https://www.sutterhealth.org/about-us/our-hospitals/alta-bates-summit-medical-center DeWood et al., "Prevalence of Total Coronary Occlusion during the Early Hours of Transmural Myocardial Infarction," the 1980 study that identified clot as the cause of heart attack: https://www.nejm.org/doi/full/10.1056/NEJM198010163031601 Waagstein et al., "Effect of chronic beta-adrenergic receptor blockade in congestive cardiomyopathy," the Swedish beta-blocker work behind the recovery he describes: https://pubmed.ncbi.nlm.nih.gov/1191416/ What Is Atherosclerosis, National Heart, Lung, and Blood Institute: https://www.nhlbi.nih.gov/health/atherosclerosis Warning Signs of a Heart Attack, American Heart Association: https://www.heart.org/en/health-topics/heart-attack/warning-signs-of-a-heart-attack Angina (Chest Pain), American Heart Association, on the exertional pain he describes at the close: https://www.heart.org/en/health-topics/heart-attack/angina-chest-pain Show Notes The impact of family gene pool, lifelong heart awareness How David Anderson got into medicine, and cardiology in particular A Hopkins autopsy elective, a teenager dead in a parking lot, a mentor who followed From internists interested in the heart to interventionists inside it Catheters, pressures, and the arrival of echocardiography Seeing a beating heart inside a living body for the first time, as a senior resident A colleague's heart attack in 1979 The 1980 angiography study that identified clot as the trigger Spring 1983: an artery occludes, the cath lab opens it, pain gone in fifteen minutes Bypass surgery before that: elective, scheduled, never mid-attack Prevention running under the technology: blood pressure, smoking, the lipid theory Fixing one artery and never having to fix another Coronary artery disease versus disease of the muscle itself Plasticity, not regeneration Adrenaline as an emergency system built for days, not decades Moving from technological advances to molecular-based understanding of heart problems Understanding of the pathophysiology of atherosclerosis and its prevention Beta blockers, ejection fraction, and hearts that came back The heart as a muscle with no rest The heart's own electrical center, and the backup pacemakers below it Your heart doesn't rely on you or your consciousness to beat Why the ancients may have located the self in the heart organ Jeremiah's pounding heart, Pharaoh's hardened one Pascal, the soul, and needing somewhere to put "the real you" Maintaining an appropriate degree of separation from the patient and their family in order to care properly and effectively The difficulty of delivering bad news to patients and their familes Digging for a shared history to call on in a crisis "Medicine is a noble profession." Heart care advice from a cardiologist: First, know yourself. Heart health checklist: cholesterol, blood pressure, weight, knowing your own history The pain that warrants a phone call #Conversing #MarkLabberton #Cardiology #Heart #MedicalScience #HeartHealth #Biology #ChristianHumanism Production Credits Conversing is produced and distributed in partnership with Comment magazine and Fuller Seminary.

Pharaoh's magicians didn't fake it. Exodus 7 says they did the same thing Moses and Aaron did, "by their secret arts." So what does the Bible actually say is happening when magic works?ABOUT THE EPISODE:Nelly Van Sickle, pastor at Evergreen Calvary Chapel and creator of The Dancing Toaster Podcast joins Remnant Radio to walk through his "History of Magic" series, a biblical dig into where magic in the Bible actually comes from, starting in the ancient Near East with Egypt and Mesopotamia.Egypt called its force Heka, something built into the fabric of creation itself, not invoked so much as cooperated with. Mesopotamian mythology named its spirits and negotiated with them directly. If the power on display in Old Testament magic was real, where did it actually come from, and why does Deuteronomy 18 treat some of it as off-limits instead of harmless nonsense? Dr. Michael Heiser used to point out that God doesn't legislate against things that don't exist, and that idea sits underneath this whole conversation: a biblical worldview takes demonology seriously precisely because it takes the supernatural worldview of Scripture seriously.From there, the conversation turns to names, authority, and who actually gets to use the power of Jesus's name in spiritual warfare (think Sons of Sceva). Nelly also shares how researching the ancient occult reshaped his own theology of the supernatural, moving him from cautious and functionally cessationist toward a more continuationist conviction, wanting to see the gifts of the Spirit practiced rightly.The occult is surging back into Western culture, and most Christians don't have a framework for it beyond "that's not real" or "don't go near it." This episode is an attempt to give you one. Join us as we trace the history of magic and the authority we have in Christ to stand against it.0:00 – Introduction1:19 – Nelly Van Sickle2:20 – Origins of History of Magic3:45 – Egyptian Magic in Exodus8:03 – Mesopotamian Spiritual Worldview11:47 – Myth of White Magic16:04 – Naming Spirits and Deities21:07 – Egypt's Heka System33:05 – Yahweh's Name and Authority37:38 – Continuationist Cessationist Testimony45:36 – Magical Practices and Divination59:05 – Why Context Matters Today Subscribe to The Remnant Radio newsletter and receive our FREE introduction to spiritual gifts eBook. Plus, get access to: discounts, news about upcoming shows, courses and conferences - and more. Subscribe now at TheRemnantRadio.com. Support the showABOUT THE REMNANT RADIO: The Remnant Radio exists to equip believers who are hungry for the radical middle of both Word and Spirit. Subscribe for twice-weekly content on theology, church history and the gifts of the Spirit.

God is so great He can use even human sinfulness to serve His purposes. During the time of the Exodus, He used Pharaoh to spread His reputation throughout the ancient world (Ro 9:17), and here in Paul's day He was using Jewish hostility to spread the gospel to the Gentiles. The rejection of Jesus by so many in Judaism had forced believing Jews to cease preaching in synagogues, and in some cases to flee for their lives. The focus of their evangelistic efforts were now turned toward the Gentiles (Ac 18:4-11). This shift had already resulted in the ingathering of thousands of new believers, and as the presence of the Holy Spirit transformed their lifestyles, their Jewish neighbors and friends could not help but observe the change. Paul passionately hoped that seeing the impact of salvation on the Gentiles would serve to provoke many Jews to jealousy; in time they too would long to have the same blessings. They too would long to possess the righteousness of faith. Paul understood this shift of emphasis toward the Gentiles to be a strategic move on God's part which would result in more Jews coming to Jesus in the long run. That does not mean Paul thought God wanted to save Jews more than Gentiles. He's showing us that God was at work, making something good out of a bad situation. He was directing Jewish hostility so that it would not end in defeat, but in the salvation of more Gentiles and Jews. This is what Moses had prophesied would take place. He had said someday God would use the Gentiles to make Israel jealous (Ro 10:19; Dt 32:21). When those who initially rejected the gospel saw the Holy Spirit resting mightily on their Gentile neighbors, they would be forced to ask whether or not they had been mistaken in their rejection of Jesus. In other words, God had a plan to reach their hearts by another way. He hadn't given up. He'd merely changed tactics. To receive a free copy of Dr. Steve Schell's book Understanding Romans, email us at info@lifelessonspublishing.com and ask for your copy at no charge. The book has all the notes from each sermon in this series. Also check out our website at lifelessonspublishing.com for additional resources for pastors and leaders. We have recorded classes and other materials offered at no charge. And if you would like to receive a copy of Pastor Steve's newest book Study Verse by Verse: Revelation at no charge, we are still giving this book out as well!  

The same wind that was resisting us is now assisting us. In this message we look at three winds in Scripture: the east wind that split the Red Sea and buried Pharaoh's army behind Israel, the wind that carried quail into a wilderness camp when there was no harvest in the desert, and the rushing mighty wind that filled the upper room on the day of Pentecost. Deliverance was in the wind. Dispensation was in the wind. Dunamis was in the wind. If you have been rowing against a marriage that will not change, a body that will not heal, or a child that will not come home, this word is for you. Put up your oars. Set your sails. Scripture referenced Exodus 14:21, 28 Numbers 11:31 Psalm 78 Mark 4 John 6 John 3:8 Acts 1 and 2 Stay connected with us at https://calvaryfl.com

Are you sick of men in power not understanding how female bodies work but still having the audacity to make laws about them? SAME. But in one alleged biblical incidient, that ignorance not only benefited women but saved lives. In ancient Egypt, Shiphra and Puah, a mother-daughter-midwife team, were asked to do the unthinkable- kill all of the male Hebrew babies. That request didn't pass the vibe check (with God) and they used the Pharaoh's ignorance to save lives. Even though their story has limited historical evidence, the same elements that influenced Shiphrah and Puah's lives are still impacting women today. Drink for wolves and weaponise male ignorance, because we're wining about herstory! Join the Funerary Cult: https://www.patreon.com/winingaboutherstory Sponsor a Glass of Wine: https://buymeacoffee.com/wahpod Get Merch: https://wining-about-herstory.myspreadshop.com/   Hosted by Simplecast, an AdsWizz company. See https://pcm.adswizz.com for information about our collection and use of personal data for advertising.

Every story has a beginning, and every people have a history that shapes their future. As Israel's story begins under oppression in Egypt, we meet ordinary people—the Hebrew midwives and Pharaoh's daughter—whose courageous faith changes history. Their stories remind us that faith has never been confined to houses of worship but has always been lived out in the public square.  Tune in to this week's podcast with Pastor Melissa as she explores Exodus 1 so we can consider how God is speaking to us through this Scripture today. For more ways to engage with this Scripture and our new worship series, download our free app: https://www.livetherhythm.app/ Looking for a small group? View a full listing at: https://www.st.lukes.org/lifetogether/

Trapped between the Red Sea and Pharaoh's army, the Israelites face a situation with no human way out. Pastor Tammy Melchien walks through Moses' response to this impossible moment, showing that soul-strengthened leaders don't hold steady because they have more answers — they hold steady because they've learned to trust a God who makes a way where there is no way. Tammy traces how that trust in Moses was formed long before the crisis hit, and introduces this week's Soul Practice, the Breath Prayer, a simple tool for drawing on trust in the middle of both ordinary and crisis moments. Scripture: Exodus 13:17-14:31. Week 3 of Soul-Strengthened Leadership.

This is the climax of the summer's Matthew arc. Everything since Trinity has been building toward Peter's answer to the question Jesus finally asks him directly: “Who do you say that I am?” Today Peter answers, and the answer shapes everything that follows.* Track One begins Exodus — the birth of Moses, protected by an unlikely coalition of women who defy Pharaoh's murderous order. Psalm 124 sings the deliverance from the other side. * Track Two brings us Isaiah's call to remember the rock from which we were hewn, paired with Psalm 138's personal thanksgiving. * The Epistle turns an important corner: after eleven chapters of theological argument, Paul opens Romans 12 with “therefore” — the practical application begins. Present your bodies. One body, many members. Different gifts, all needed.For preachers continuing a series: this is the destination. The confession is what the summer has been building toward. Next week the Gospel will turn — Peter will be corrected, the way of the cross will be named — but this week we stop and let the confession stand.The ReadingsExodus 1:8–2:10First Reading (Track One) — The Midwives and the Birth of MosesSummaryA new king arises in Egypt who does not know Joseph. Threatened by the growing number of Hebrews, he enslaves them and orders the Hebrew midwives to kill every male child at birth. But the midwives — Shiphrah and Puah, named by the text against Pharaoh's namelessness — refuse. When Pharaoh escalates and orders all male children thrown into the Nile, three more women defy him: Moses's mother, who hides him and then places him in a basket on the river; his sister, who watches from the reeds; and Pharaoh's own daughter, who finds the baby and takes him as her own. Deliverance begins through the courage of women.Key Ideas for Preaching* The story of Israel's deliverance begins with women whose defiance no one wrote down until much later. An unlikely coalition forms across ethnic and class lines. Where in your congregation might God's deliverance be already beginning through people whose work no one has yet noticed?* Shiphrah and Puah are named by the text. Pharaoh, the most powerful man in the story, is not. The narrator has decided who matters. What might it mean for your congregation to notice whose names Scripture chooses to lift up?* The midwives lie — or, dissemble at the very least — to Pharaoh, and the text approves — God deals well with them. Where in your congregation has an obedience to institutional authority been quietly mistaken for faithfulness, when a deeper faithfulness would have refused?Significant Cautions* Do not idealize any of the characters. The midwives are ordinary working women doing what they can. Pharaoh's daughter defies her father but does not free the Hebrews. Their courage is real and it is also partial.* The civil disobedience reading of this text is available, but should not be pressed into any particular contemporary political program.* Say the names — Shiphrah and Puah — from the pulpit when you can. Pharaoh's namelessness is part of the text's judgment on him.Psalm 124The Psalm (Track One) — If It Had Not Been the LordSummaryA psalm of thanksgiving for deliverance, sung from the safe side. If it had not been the Lord who was on our side when enemies rose against us, when the waters would have swept us away, we would have been overwhelmed. Our help is in the name of the Lord, who made heaven and earth.Key Ideas for Preaching* The psalm is written in retrospect — thanksgiving from safety, not desperate pleading in the moment. What might it look like for your congregation to make a practice of naming past deliverances honestly, so that hope in future ones is grounded in something remembered?* Paired with today's Exodus reading, the psalm reads like a song sung generations after the midwives did their quiet work in a birthing room. What began as unnoticed courage becomes a whole people singing.Significant Cautions* Be careful not to preach this in a way that identifies contemporary political opponents as the “enemies” God delivers us from. The psalm is looking back at Egypt, not writing policy for today.Isaiah 51:1–6First Reading (Track Two) — Look to the RockSummaryA word of comfort to God's people in exile. Look to the rock from which you were hewn, the quarry from which you were dug — remember Abraham and Sarah, from whom your whole people came. God is bringing comfort to Zion, making her wilderness like Eden. Instruction will go out; justice will be a light to the peoples. The heavens will vanish like smoke and the earth wear out like a garment, but God's salvation will endure forever.Key Ideas for Preaching* The prophet asks the people to remember. Look to the rock. Remember Abraham and Sarah. Where in your congregation has the loss of memory made the current moment feel more precarious than it should?* The pairing of “the heavens will vanish like smoke” with “my salvation will be forever” is a striking piece of realism about what lasts. Where has your congregation been placing lasting trust in what will not last?* Paired with the Gospel, this text sets up the wordplay Jesus will use with Peter — “on this rock.” Isaiah's rock is Abraham and Sarah; Matthew's rock is Peter's confession. Both texts are asking about the ground beneath our feet.Significant Cautions* The imagery of Zion's restoration is specific to Israel's exile. Do not press it into a program for any modern nation.* “Look to the rock from which you were hewn” is an invitation to remember, not a mandate to romanticize the past.Psalm 138The Psalm (Track Two) — Do Not Forsake the Work of Your HandsSummaryA psalm of personal thanksgiving that expands to a global vision. The psalmist gives thanks with his whole heart and praises God's steadfast love. All the kings of the earth will one day praise God. The closing line is a prayer that God will not forsake the work of God's hands.Key Ideas for Preaching* “The Lord will fulfill his purpose for me… do not forsake the work of your hands.” That is one of the most reassuring sentences in the Psalter — a prayer that trusts God is not done. Where in your congregation are people who need to hear that they are still the work of God's hands?* The psalm begins with a personal thanksgiving and ends with all the kings of the earth. What might your sermon do with a psalm whose horizon widens that quickly?Significant Cautions* “All the kings of the earth” praising God should not be read as a program for religious empire. It is a prayer for a widening praise, not a mandate.Romans 12:1–8The Epistle — A Living Sacrifice; One Body, Many MembersSummaryAfter eleven chapters of theological argument, Paul turns a corner. “I appeal to you, therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice.” Do not be conformed to this world, but be transformed by the renewing of your minds. Paul then turns to community life: think of yourselves with sober judgment. We are one body with many members, and no member is complete without the others. Different gifts have been given — prophecy, ministry, teaching, encouragement, giving, leading, showing mercy — and each should be exercised in the measure of faith God has given.Key Ideas for Preaching* “Present your bodies as a living sacrifice” is one of the strangest images in Paul. Sacrifices in the ancient world were dead. Living sacrifices are not a category. Paul is describing a whole life, offered without being consumed. What does it look like to preach whole-life offering in a culture that keeps splitting body from soul, work from worship?* Paul opens the practical section with an appeal for humility — think of yourself with sober judgment, not more highly than you ought. This is his first instruction for community life. Where in your congregation might humble self-assessment be the missing precondition for everything else Paul goes on to ask?* The list of gifts is illustrative, not comprehensive. Some are visible (prophecy, teaching, leading). Others are quieter (ministry, showing mercy, giving with generosity). Where in your congregation have visible gifts been overvalued and quieter gifts overlooked?Significant Cautions* “Present your bodies as a living sacrifice” has been misused to justify Christians accepting abuse or unhealthy suffering. That is not what Paul is describing. Handle the language carefully in pastoral contexts where suffering is not chosen.* The gifts list has sometimes been made into a personality test. Paul is describing what happens in a healthy community, not offering a diagnostic for individuals.Matthew 16:13–20The Gospel — Peter's Confession at Caesarea PhilippiSummaryJesus takes his disciples to Caesarea Philippi — a city built by Herod's son at the base of Mount Hermon, next to a massive rock cave that was a shrine to the Greek god Pan, and named after Caesar. In this heavily symbolic place, Jesus asks two questions. First: who do people say that the Son of Man is? The disciples report the various answers — John the Baptist, Elijah, Jeremiah, one of the prophets. Then the sharper question: who do you say that I am? Peter answers: you are the Messiah, the Son of the living God. Jesus blesses him — this insight, he says, has come from God, not from human reasoning. Then comes the famous wordplay: you are Peter, and on this rock I will build my church.* (see excursus below) Peter is given the keys of the kingdom. And the disciples are charged to tell no one that Jesus is the Messiah.Photo by Emile Guillemot on UnsplashKey Ideas for Preaching* The setting is not accidental. Caesarea Philippi was named after Caesar and built next to a shrine to Pan. When Jesus asks “who do you say that I am?” he is asking in the shadow of empire and of another religion's holy place. What does it mean for your congregation to make Peter's confession in the shadows of the powers of our own moment?* The other answers the disciples report — John the Baptist, Elijah, Jeremiah — are good answers. Great prophets. Faithful witnesses. But they are not enough. Where might your congregation be settling for a good answer to who Jesus is when a deeper one is being offered?* Jesus tells Peter the confession did not come from “flesh and blood” — it was given to him by God. The confession is not a reward for Peter's cleverness; it is a gift from the Father. Where in your congregation has faith been imagined as something we work out, when the text describes it as something we receive?* Whatever your tradition makes of the Petros/petra wordplay, the fundamental picture is worth preaching: the church is built on a confession. Not on our cleverness, not on our numbers, not on our building, not on our institutional strength. On a confession. What would change if your congregation actually believed that?Significant Cautions* The Petros/petra wordplay has been the site of long controversy between Catholic and Protestant traditions. Both readings have real defenders; do not preach one as the only faithful option.* “The gates of Hades will not prevail” has been used triumphally in ways Jesus's own life will complicate — he is about to head to Jerusalem and be crucified. The victory the passage promises is not the kind that avoids the cross.* The command to tell no one has puzzled readers for centuries. This is the “messianic secret” that runs through Matthew and Mark, and scholars have not settled its meaning. Do not preach a confident theory as if it were obvious.An exursus on the text: I found the following brief commentary from You.com to be helpful in my deliberation of how much to make of the difference between Petros and petra:* The Petros/Πέτρος vs. Petra/πέτρα Contrast (Matthew 16:18)Lexical and Grammatical Background* Πέτρος (Petros): Masculine, used as Simon's new name, means “rock” or “stone.” In Koine Greek, it is not used generically for “small stone”—that would be λίθος (lithos)* πέτρα (petra): Feminine, means “bedrock,” “massive rock,” or “rock formation.” Used metaphorically for a strong foundation* Gender Accommodation: The distinction is primarily grammatical—πέτρα is feminine and unsuitable as a male name, so the masculine Πέτρος is used for SimonAramaic Background* Kepha (כֵּיפָא): In Aramaic, the same word is used for both Peter's name and “rock,” with no gender distinctionJesus likely spoke Aramaic, so the Greek distinction is a translation artifact, not a theological oneMatthew 16:13–20 is a foundational passage for Christian theology and ecclesiology. The Petros/petra wordplay, rooted in Aramaic and preserved in Greek, affirms Peter's foundational role without excluding the importance of his confession or the broader apostolic witness. The passage's other key terms—ἐκκλησία, πύλαι ᾅδου, κλεῖδες τῆς βασιλείας, δήσῃς/λύσῃς, Υἱὸς τοῦ θεοῦ τοῦ ζῶντος—draw deeply from Jewish, Old Testament, and Greco-Roman backgrounds, establishing the church as a new, Christ-centered community with authority, resilience, and a confession rooted in divine revelation.Thematic ConnectionsThe Gospel is the climax of the summer's Matthew arc. Since Trinity we have been reading with Peter and the disciples — call, sending, warning, welcome, feeding, walking on water, encounter with the Canaanite woman — and today the question that has been building finally gets asked directly. Peter answers, and the answer shapes everything that follows.On Track One, the Exodus reading pairs with the Gospel in a specific way. Israel's deliverance begins with midwives whose courage no one recorded until later; the church, in the Gospel, is built on a confession made by a fisherman in the shadow of a pagan shrine. Both texts insist that the beginnings of God's great works often happen in unnoticed places, through unexpected people.On Track Two, Isaiah's “look to the rock from which you were hewn” and the Gospel's “on this rock” are worth reading side by side. Isaiah asks the people to remember Abraham and Sarah as their foundation. Jesus builds the church on the foundation of Peter's confession. Both texts are asking the same question in different tenses: what is the ground beneath your feet?Romans 12 sits inside the day as the “so what.” If Peter's confession is true, something has to change about how we live. Present your bodies. Think of yourselves with sober judgment. Use your gifts for the good of the whole body. Paul is describing what a community looks like when it takes Peter's confession seriously.For preachers finishing the summer series: this is the destination. Next week the Gospel will turn — Peter will be corrected, the way of the cross will be named — but this week we stop and let the confession stand. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

In this Bible Story, King Nebuchadnezzar is tormented by dreams. In search of an interpretation, the king seeks out the wise men and magicians of the time. Daniel gives him an interpretation and the Lord is faithful to show Daniel and the King what was going to take place among the nations. Daniel, just like Joseph before Pharaoh, is given governance over the kingdom as a result. This story is inspired by Daniel 2. Go to https://www.BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Daniel 2:27-28 from the King James Version.Episode 163: One night in Babylon King Nebuchadnezzar had a disturbing dream. He called his wise men and magicians together to ease his troubled mind, but they did not have the power of God and told Nebuchadnezzar that his request was impossible. Furious he ordered that they be put to death. But when Daniel heard of the order, he came to the king to intercede for the men and God gave him a message that would bring the King of Babylon to his knees.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd Haberkorn Learn more about your ad choices. Visit podcastchoices.com/adchoices

Does God choose who is saved? Is that fair? And if God is sovereign over salvation, are people still responsible for how they respond to Him? In Romans 9:14-24, Pastor Kyle walks through one of the most debated passages in the Bible, exploring election, God's justice, the hardening of Pharaoh's heart, and the mystery of God's sovereignty. At the center of the passage is a truth that changes the way we think about salvation: "no one is owed God's mercy." If God gave us only what we deserved, none of us would be saved. The surprising thing is not that God doesn't show mercy to everyone, but that He shows mercy to anyone. In this message, you'll discover: - Why God's sovereignty in salvation does not make Him unjust - What the Bible means when it says God hardened Pharaoh's heart - How human responsibility and God's sovereignty fit together - Why mercy cannot be demanded or deserved - What the potter and clay illustration teaches us about God - Why the doctrine of election should produce humility, worship, assurance, and evangelism rather than pride or passivity - How to respond when Scripture leaves us with mystery we cannot completely explain Romans 9 does not answer every question we may have about predestination and election. Instead, it confronts our tendency to put God on trial and invites us to trust that He is both completely sovereign and completely just.

What does the story of the Exodus have to do with the Gospel of Jesus?In this message, Pastor Greg Ford continues the conversation around the question, “Who is Yahweh?” and explores the powerful connection between the Old Testament story of Israel's deliverance from Egypt and the New Testament story of salvation through Jesus.Throughout Scripture, we see a consistent pattern: God saves before He instructs. Grace comes before truth. Salvation comes before law.Israel was trapped in bondage in Egypt, and God heard their cry, saw their suffering, and delivered them. Their salvation was not based on their performance, their obedience, or their ability to keep the law. God rescued them first, brought them into relationship with Himself, and then gave them instruction for how to live.Pastor Greg walks through this same pattern in the Gospel of Jesus Christ. Jesus, whose name means “Yahweh saves,” came to seek and save the lost. Through Jesus, we are not only saved from sin, but brought into relationship with God, adopted as His children, and formed into people who reflect His character.This message explores:• Why salvation comes before law• How the Exodus story points toward Jesus• The meaning of Yahweh and “Yahweh saves”• Grace before truth and why that matters• What it means to be adopted into God's family• Why God's commands are about how we treat one another• How Jesus fulfilled the law through love• Why conduct and spiritual formation still matter• How God forms us to become more like Him• Why we should never forget where we came from• How being rescued by God should change the way we treat others• What it means to live as an image-bearer of God in the worldGod did not rescue Israel from Pharaoh so they could become Pharaoh to someone else. In the same way, when God rescues us, He forms us into people who use whatever influence, freedom, and power we have to love others, serve others, and reflect His character.Jesus says, “Love each other as I have loved you.” Our salvation is not the end of the story. God saves us, brings us into relationship, teaches us His ways, and continues to transform us into the people He created us to be.If you are wondering who Yahweh is, what salvation really means, how the Old and New Testaments connect, or what it looks like to follow Jesus beyond simply knowing the rules, this message will help you see the story of Scripture in a whole new way.Watch the full message and discover what it means to be saved, brought into relationship with God, instructed by His truth, and formed into His image.If you've just made a decision for Christ, please respond HERE: https://www.one.church/jesusTo Support this Ministry: https://www.one.church/giveWebsite: https://www.one.church/One Church Facebook: https://www.facebook.com/onedotchurchOne Church Instagram: https://www.instagram.com/onedotchurchGreg Ford Instagram: https://www.instagram.com/gregoryafordOne Church is on a mission to ignite a movement that reaches adisconnected culture.#onechurch #gregford #purpose

Speaker: Brent Kercheville. In our last lesson we looked at the mercy of the gospel. God's mercy generates two outcomes: either people will respond to his mercy and be saved or people will reject his mercy and remain lost. God's patient mercy brought about Pharaoh's hardening of his heart. Further, God's patient mercy toward Israel only brought about […] The post The Righteousness of the Gospel (Romans 9:30-10:4) appeared first on Biblical Truths from West Palm Beach church of Christ.

Joseph interprets dreams and comes to Pharaoh's attention. He is reconciled to his brothers when famine compels a surprise visit. Pastor Jodi points out that there is reconciliation, forgiveness, and redemption here. [song - https://youtu.be/yv5xonFSC4c]

We've all been there. We put our hope in someone, thinking they are the one who will finally give us what we've been waiting for. Then they let us down. That's what happened to Joseph in our reading for today. He had hoped that the cupbearer would remember him and put in a good word for him with Pharaoh. But the cupbearer forgot him. Thankfully for Joseph, and for us, this story teaches us that even when people fail you and forget about you, God will not fail you and will never forget you.

“When God's covenant people steal His glory, He chastens them for repentance and preparation for future use.” Moses flees Pharaoh's death sentence and lands in Midian. There God enrolls him in Wilderness School—forty years of humbling that will prepare him for future usefulness. Two classes mark the curriculum: • Protection – Moses again sees injustice (shepherds driving away Jethro's daughters) and acts, but this time without sin. He defends the weak and then serves them by watering the flock. • Direction – He willingly dwells with Reuel/Jethro, accepts a humble shepherd's life, and receives Zipporah as wife. The trajectory is downward in humility rather than upward in self-exaltation. God disciplines those He loves (Hebrews 12). He does not abandon His children when they steal His glory; He chastens them so they learn they are nobodies whom He can use for His purposes. Preached March 9, 2025 Rhome Bible Church https://www.rhomebible.org #Exodus #Moses #BibleSermon #ChristianPodcast #BiblicalPreaching #GodsDiscipline #RhomeBibleChurch #OldTestament #Humility #Sanctification #Gospel #ChristianMinistry #ScriptureTeaching #Expositional #Reformed

“We must first be delivered by the Lord before He will use us to deliver others.” Moses, at age 40 and raised in Pharaoh's palace, sees the oppression of his people and attempts to deliver them in his own strength. He kills an Egyptian, tries to mediate between two Hebrews the next day, and is immediately rejected. His self-appointed role collapses, and he flees to Midian—entering 40 years of wilderness school. This message examines three movements in the text: • Attempted Deliverer • Attempted Mediator • Admission to Wilderness School It confronts the danger of ministry driven by compassion and self-effort without personal deliverance and dependence on the covenant God. Without a clear grasp of the gospel, even sincere leaders end up operating in the flesh and calling others to bootstrap their way out of sin. Preached March 2, 2025 Rhome Bible Church https://www.rhomebible.org #Exodus #Moses #BibleSermon #Gospel #ChristianPodcast #BiblicalPreaching #RhomeBibleChurch #OldTestament #FaithAndFailure #Deliverance #ScriptureTeaching #Reformed #Expositional

God's rescue story in Exodus isn't mainly meant to give us trivia or arguments about geography—it's meant to shape us. Israel begins as an enslaved people crying out under oppression, and God responds not with an abstract idea but with real deliverance: He sends Moses to confront Pharaoh, leads His people out of Egypt, and stays present with them through the pillar of cloud and fire.At the Sea of Reeds, Israel's confidence quickly turns into panic as Pharaoh's army closes in and chaos seems to trap them from every side. They accuse Moses and even long for slavery again—showing how fear can make us forget what God has already done. Yet God doesn't abandon them: He moves to protect them, parts the waters, and makes a way through where there was no way. Israel passes through on dry ground, and the pursuing Egyptian forces are defeated when the waters return. The point is clear: God is the Savior—He has saved before, and He will save again.On the far side of the sea, Moses and Miriam lead the people in song, because worship is a way God's people remember—when life gets chaotic, we rehearse God's faithfulness so we don't forget who He is and who we are. The sermon then connects this rescue to Jesus as the greater Deliverer: He meets us in our bondage, pushes back the chaos, and pays the debt of sin we could not pay, bringing us into God's kingdom now—not just someday.Because of that, church isn't meant to be a weekly show or a social club; it's a community formed by rescue and sent into everyday life. We gather to worship and refocus on God, we connect in relationships that shape our faith, and we serve—especially those who can't repay us—living as God's people in the places we work, live, and meet others. The invitation is to recognize God's presence “in every breath,” trust Him when fear rises, and say yes to Jesus as Savior, King, and Friend who leads us from bondage into life.00:00 - Pre-sermon00:18 - Exodus: God rescues the oppressed01:44 - Church crowd shares favorite water brands05:10 - Breathing in God's omnipresent Spirit07:17 - Exodus: God Rescues His Enslaved People13:06 - Israel's exodus, God's guidance, Pharaoh's pursuit18:01 - Israelites panic, blame Moses at sea.20:11 - God parts sea, defeats Egyptian army27:25 - God saves; Israel keeps forgetting.30:34 - Singing keeps God's salvation in memory.33:00 - Church: Worship, Connect, Serve Daily37:32 - Join God's kingdom by saying yes.42:10 - Post-sermon

Welcome to Day 2926 of Wisdom-Trek, and thank you for joining me. Day 2926 – Theology Thursday – Biblical Leadership: A Study in Character, Consequence, and Integrity Wisdom-Trek Podcast Script - Day 2926 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2921 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website, theologyinfive.com.   Biblical Leadership: A Study in Character, Consequence, and Integrity. Leadership in Scripture is never measured by charisma, military strength, or political skill. The biblical authors consistently judge leaders by their faithfulness, humility, and devotion to justice. The accounts of kings and rulers throughout the Bible reveal both the blessings that follow righteous leadership and the judgment that falls on those who abuse authority. These stories span Israel, Egypt, Assyria, and Babylon, showing that Yahweh holds all nations and rulers accountable, not only His covenant people. The first segment is: Pharaoh of Egypt: Pride That Brought a Nation to Ruin. The Pharaoh encountered in the Exodus account held absolute power within Egypt. His refusal to release Israel revealed a heart resistant to the authority of Yahweh. Even as the plagues displayed divine judgment, Pharaoh's pride pushed him toward decisions that harmed his people and devastated his land. His story is an enduring illustration of how leaders who elevate their own authority above truth bring suffering upon themselves and those they rule. The second segment is: King Saul: A Leader Consumed by Jealousy. Saul began his reign with promise, but his insecurity grew once David rose to prominence. Rather than celebrate Yahweh's deliverance through David, Saul viewed him as a rival. His jealousy hardened into paranoia, which shaped his leadership and led him to focus on David instead of protecting Israel. Saul's downward spiral demonstrates how internal corruption eventually reshapes every part of a leader's public role. His tragic end stands as a warning about the destructive nature of envy and fear. The third segment is: King David: A Leader After God's Heart Who Still Faced Judgment. David is remembered for his devotion to Yahweh and his role in unifying Israel. He displayed courage, integrity, and a shepherd's heart. His failures, however, reveal that even great leaders are not exempt from judgment. His sin with Bathsheba and his involvement in Uriah's death led to personal and national consequences. David's repentance and willingness to return to Yahweh show the humility that sets righteous leaders apart, even when they falter. The fourth segment is: King Solomon: Wisdom, Prosperity, and the Danger of Compromise. Solomon's early reign reflected wisdom and devotion. His construction of the temple and his administration brought peace and prosperity. Over time, his alliances and accommodation of foreign worship drew his heart away from Yahweh. The resulting spiritual compromise planted seeds that eventually fractured the kingdom. Solomon's life illustrates how gifted leaders fail when they drift from faithfulness. The fifth segment is: King Ahab: Greed and the Abuse of Authority. Ahab represents the danger of a leader who lacks moral grounding. His coveting of Naboth's vineyard and his willingness to accept Jezebel's deadly scheme expose a pattern of selfishness and corruption. Ahab used his authority to secure his own desires without regard for justice. The consequences that followed highlight the seriousness of exploiting power for personal gain and ignoring the responsibilities of righteous leadership. The sixth segment is: Sennacherib of Assyria: Blasphemy and the Fall of an Empire's Pride. Sennacherib's reign represented the height of Assyrian power. His campaigns were marked by cruelty and the oppression of surrounding nations. When he threatened Jerusalem and mocked Yahweh, he crossed the line from political aggression to spiritual defiance. Scripture records that Yahweh struck down his forces in a single night, showing that no king, no matter how powerful, can stand against the God of Israel. Sennacherib's fate reveals the limits of human power and the certainty of divine judgment on arrogant rulers. The seventh segment is: Nebuchadnezzar of Babylon: Pride Confronted by Divine Sovereignty. Nebuchadnezzar ruled one of the most powerful empires of the ancient world. His military victories and monumental building projects fostered a sense of self-exaltation. He demanded worship of the golden statue and boasted about his achievements without acknowledging Yahweh. His temporary downfall, recorded in Daniel, reveals how Yahweh humbles rulers who place themselves at the center of their own glory. Nebuchadnezzar's eventual repentance shows that Yahweh seeks restoration rather than destruction, even for pagan kings. The eighth segment is: Belshazzar of Babylon: Arrogance Without Repentance. Belshazzar provides a stark contrast to Nebuchadnezzar. During his infamous feast, he mocked Yahweh by drinking from the sacred vessels taken from the Jerusalem temple. His actions demonstrated reckless arrogance and spiritual blindness. Unlike Nebuchadnezzar, Belshazzar showed no humility or willingness to learn from past judgment. His rule ended immediately after Yahweh declared his kingdom weighed and found wanting. Belshazzar's story highlights the danger of leaders who dismiss warnings and treat sacred things with contempt. The ninth segment is: Religious Leaders in the Time of Jesus: Failing to Shepherd God's People. The Pharisees and Sadducees held positions of spiritual authority but often used their influence to elevate themselves rather than guide the people faithfully. Their fixation on outward observance blinded them to the heart of the Law. Jesus confronted their hypocrisy and exposed their failure to shepherd the people entrusted to them. Their example reminds readers that leadership becomes corrupt when it seeks reputation rather than responsibility. In Conclusion The biblical accounts of kings and rulers create a consistent moral vision of leadership. The stories of Pharaoh, Saul, David, Solomon, Ahab, Sennacherib, Nebuchadnezzar, Belshazzar, and the religious leaders of Jesus' day show that authority is a trust given by Yahweh, not a tool for personal elevation. Leaders who walk in humility and justice create space for flourishing. Leaders who embrace pride, greed, or cruelty bring destruction on themselves and those under their care. Scripture reveals Yahweh as the one who judges unrighteous rule but also restores those who turn toward Him. True leadership reflects wisdom, integrity, and a heart aligned with His purposes. For further study, consider these Discussion Questions. How does Pharaoh's resistance to Yahweh set the tone for understanding how pride shapes destructive leadership throughout Scripture and the ancient world? In what ways do the stories of Saul, David, and Solomon show that a leader's private character inevitably affects the nation they govern? How does Ahab's corruption compare to the arrogance of Sennacherib, Nebuchadnezzar, and Belshazzar, and what patterns connect their failures? What can modern readers learn from Nebuchadnezzar's temporary repentance and Belshazzar's lack of repentance, especially regarding how leaders respond to correction? How does Jesus' confrontation of the Pharisees demonstrate that even spiritual leadership can collapse when authority is used for reputation rather than responsibility? Join us next Theology Thursday to learn Ascended Masters and the Return of Ancient Spiritual Deception. If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of  ‘Wisdom-Trek,  Creating a Legacy.'                          Thank you so much for allowing me to be your guide, mentor, and, most importantly,   I am your friend as I serve you through this Wisdom-Trek podcast and journal. As we take this Trek of life together, let us always:                      Liv Abundantly,     ...

Before we can pursue the God of the Bible, we need to examine the Bible itself. How do we know that we can trust what it says? Why should we listen to its truth claims? That's what pastors Bryan, Ross and John cover in this episode. --The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now--The Bible is the best-selling book of all time, and it's unlike any other book written in history. It has changed individual lives and shaped entire cultures. It's an ancient text that claims to have been written by God himself, and the proof of its reliability is surprisingly strong. Here are three reasons we can trust what it teaches:Historical Evidence Ancient manuscripts and archeological digs have stacked up in favor of biblical reliability. The Bible was written thousands of years ago, long before printing presses and modern technology. Manuscript fragments of the biblical text have endured wars and weather throughout the ages, and the scraps that remain represent just a fraction of the originals. Are those remnants enough to provide a reliable testimony for modern-day readers? And how can we be sure that the message hasn't been corrupted over the millennia? The good news is that the God who inspired the scriptures was also powerful enough to preserve those writings through the ages. Consider the manuscript evidence. Manuscript copies in the ancient world were painstakingly hand-written, and not all of them survived the ravages of time. Reliability of ancient writings is determined by the number of copies (or partial copies) of the work in existence. So how does the Bible stack up? See for yourself:Today we have only 49 copies of Aristotle's writings.Homer's “The Iliad” does a little better, with 643 copies in existence.The New Testament wins by a landslide, with almost 5700 Greek copies and over 19,000 copies in other languages!The New Testament clearly has more manuscript evidence than any other ancient work. But how do we know that those manuscript copies are faithful to the originals? What if human authors changed the message, intentionally or otherwise? Modern archeology helps us answer this question, thanks to the Dead Sea Scrolls. In 1947 a shepherd boy discovered some ancient scrolls hidden away in remote caves in the Middle East. This led to even more discoveries in the area, and in the end almost 1000 manuscripts were recovered. Parts of almost every book of the Old Testament were found, and some of those fragments proved to be almost 1000 years older than the oldest manuscripts known at the time. This offers a perfect test for the reliability of our modern translations. The book of Isaiah provides the most compelling example, since the Dead Sea Scrolls contained a complete copy of the prophet's writings. When compared to the Masoretic Text (the oldest copy previously known, dating back to about 800 AD), the Isaiah manuscript from the Dead Sea Scrolls was 95% identical! And the only differences were minor, often just variations in spelling.So the historical evidence stacks up in favor of the reliability of the Bible. But there's more:Textual Evidence The Bible is the most impressive writing project in the history of the world. It contains 66 books written by 40 different authors over the course of 1500 years, and yet it tells one unified story. Think about it: Moses, a Jewish slave raised in the house of a Pharaoh, wrote the first five books. John, a fisherman-turned-revolutionary, wrote the last four books. In between were books and letters written by shepherds, kings, prophets, tax collectors, doctors, and more. And the most prolific author in the New Testament was Paul – a religious Pharisee who zealously persecuted the Jesus followers before joining them. Most of these authors never met each other, and many of them were unaware of the other books and letters that would eventually be included in the Bible. Their writings spanned different cultures and languages over the course of 15 centuries, and yet the Bible amazingly reads as one story. From beginning to end it's about Jesus, and the fulfilled prophecy is the glue that holds it together. Let's take just a few examples: Of the 12 tribes of Israel, Judah was surprisingly predicted to be the one through which Jesus would come – which is exactly what happened. Genesis 49:10, Matthew 1:1-3It was prophesied that Jesus would be born in Bethlehem, and that's how it happened – even though his mother didn't even live there. Micah 5:2, Luke 2:1,4Prophets wrote with shocking accuracy about the torture and death of Jesus hundreds of years before it happened – exactly as predicted. Psalm 22, Isaiah 53It was because of these kinds of prophecies that Jesus spoke these words to the religious leaders of his day:John 5:39 You search the Scriptures because you think they give you eternal life. But the Scriptures point to me!The Bible amazingly tells one story, centered on Jesus, because it was ultimately inspired by the God of human history.Personal Evidence The Bible is ultimately about Jesus, and the changed lives of his followers is the most compelling proof of its message. Let's just take three examples from the New Testament, starting with Peter. When Jesus was on trial before his crucifixion, a servant girl noticed Peter and accused him of being a follower of Jesus. Peter denied it three times, walking away with an incredible sense of guilt and shame (Luke 22:56-59). But that's not the end of his story, because days later the resurrected Jesus sat down to breakfast with Peter and reinstated him – three times (John 21:15-19). Peter went on to be a pillar of the Christian church, eventually giving up his life for Jesus. Or consider “doubting” Thomas. He missed out on meeting the resurrected Jesus with the other disciples and expressed his doubt that they really saw the risen Christ. But soon enough he met Jesus for himself and professed his faith in him (John 20:25-28). Thomas, too, ended up dying for his faith. And then there's Paul, a self-righteous Pharisee (Philippians 3:5) whose life mission was to persecute the followers of Jesus. Then he met Jesus and joined that very group of misfit disciples. Paul made it his life's mission to spread the Good News about Jesus and he, too, died a martyr's death. There's no way to explain away these changed lives except to conclude that the message about Jesus, along with every word in the Bible, truly is inspired by God.But no amount of evidence can overcome an unbelieving attitude. At the end of the day, trusting the reliability of the Bible comes down to your willingness to believe in the God behind the Bible. Jesus made this point one day as he taught in the Temple courts:John 7:16-17 My message is not my own; it comes from God who sent me. Anyone who wants to do the will of God will know whether my teaching is from God or is merely my own.If you're unwilling to submit to God's will, your pursuit is over before it has even started. But if you are willing to come to God on his terms and take him at his word, then Jesus promises that you'll discover the truth. The teachings of Jesus, and indeed all of the teachings in the Bible, are from God, not man. And so we can trust the Bible in our pursuit of God.

JT Follows JC joins Nephilim Death Squad for a wide-ranging conversation connecting UFO disclosure, alien encounters, the Nephilim, the Book of Enoch, MKUltra, Project Monarch, Tartaria, old world architecture, artificial intelligence, and Biblical prophecy through a Christian worldview.David Lee Corbo, Matthew Heppner, and JT Follows JC (Joe Telford) begin by discussing JT's journey from working in construction to creating content full-time. That background leads directly into questions surrounding Tartaria, Greco-Roman architecture, Gothic cathedrals, cymatics, frequency, resonance, hidden technology, mysterious stonework, and seemingly impossible construction timelines. Could previous civilizations have understood sound, vibration, energy, and architecture differently than we do today?The conversation then turns toward UFO disclosure and the modern alien narrative. The guys analyze Spielberg's Disclosure Day, alien abduction experiences, astral simulation theories, Skinwalker mythology, MKUltra, Project Monarch, trauma-based dissociation, and occult symbolism appearing throughout movies and television. From Zoolander and Gravity Falls to Stranger Things, they ask whether entertainment is simply fiction—or conditioning audiences to interpret spiritual phenomena through a different framework.Could AI eventually replace the alien invasion narrative? Why are discussions about demons, the Nephilim, and the Book of Enoch becoming increasingly mainstream? The episode explores Tucker Carlson, modern disclosure conversations, the Anunnaki narrative, the Watchers, Greek mythology, The Odyssey, and possible Biblical parallels involving fallen spiritual beings.The final section goes deep into Scripture and theology: Pharaoh's hardened heart, free will, predestination, manufactured prophecy, Israel, replacement theology versus fulfillment, Rahab, Ruth, Passover, the mixed multitude, hyssop, Jesus Christ, the Book of Life, and once saved always saved.Finally, the guys return to the central question: Are alien and UAP encounters actually demonic or spiritual phenomena masquerading as something physical?What do you think—physical extraterrestrials, demonic deception, psychological manipulation, or something even more complicated? Join the discussion in the comments.Listen on Spotify, Apple Podcasts, and everywhere podcasts are available.► Subscribe for more Biblical analysis, Christian worldview discussions, and conspiracy research through a Biblical lens.JT Follows JC — LinksAll Links / Linktree:https://linktr.ee/jtfollowsjcYouTube:https://www.youtube.com/@jtfollowsjcInstagram:https://www.instagram.com/jtfollowsjc/X / Twitter:https://x.com/jtfollowsjcTikTok:https://www.tiktok.com/@jt_follows_jcFacebook:https://www.facebook.com/JTFOLLOWSJCRumble:https://rumble.com/user/jtfollowsjcSpotify – JT's Mix Tape:https://open.spotify.com/show/2y27vDkaiRVtXkBXAdDo6HAncient Angels:https://www.ancientangelsmovie.com/00:00 Intro: Brohemian Grove VIP Eve01:23 Meet JT Follows JC03:54 From Construction to Full-Time Content Creator06:00 Tartaria, Old World Buildings & Meltology11:48 Hoover Dam, Symbolism & Secret Societies13:38 Cymatics, Frequency & Cathedral Architecture16:08 Impossible Old World Construction Timelines?21:57 UFO Disclosure & Hidden Technology23:47 Spielberg's Disclosure Day & the Alien Narrative30:24 Astral Simulation & Alien Abductions36:11 Project Monarch, MKUltra & Trauma Programming39:34 Are Aliens Demons? The Spiritual Explanation43:07 MKUltra in Movies, Zoolander & Media Programming45:58 Gravity Falls, Bill Cipher & Occult Symbolism49:39 Could AI Replace the Alien Invasion Narrative?56:19 Tucker Carlson, Nephilim & Mainstream Disclosure01:00:23 Anunnaki, Book of Enoch & the Watchers01:03:02 The Odyssey, Greek Gods & Biblical Parallels01:07:47 Prophecy, Pharaoh, Free Will & Predestination01:10:32 Israel, Replacement Theology, Rahab & Ruth01:13:34 Passover Hyssop, Jesus & the Mixed Multitude01:14:43 The Book of Life & Once Saved Always Saved?01:16:08 Why Must Aliens Be Physical? Demonic Deception01:21:42 JT Follows JC Links & OutroBecome a supporter of this podcast: https://www.spreaker.com/podcast/nephilim-death-squad--6389018/support.☠️ Nephilim Death Squad — New episodes 5x/week.Join our Patreon for early access, bonus shows & the private Telegram hive.Subscribe on YouTube & Rumble, follow @NephilimDSquad on X/Instagram, grab merch at toplobsta.com. Questions/bookings: chroniclesnds@gmail.com — Stay dangerous.

Regime Change For the session to be discussed on August 23, 2026 Exodus 1:8–2:10 David Cassady Nikki Hardeman David Adams We reflect on sudden changes in our lives and connect them to Exodus, where a new Pharaoh's rule brings oppression, yet God works through ordinary people. We focus on the women who move the story—midwives, […] The post 18.34 Regime Change appeared first on Faithelement.

DESCRIPTION Biblical leadership and spiritual warfare were never meant to be separated. From Genesis to Revelation, Scripture repeatedly connects godly authority with the responsibility to guard, protect, preserve, and advance what God has established. In this powerful Biblical Life teaching, Dr. Michael Lake examines a truth the modern Church desperately needs to recover: Every legitimate biblical leader is called to stand under God's authority—and biblical authority carries with it the responsibility to resist darkness. The shepherd's staff provides a powerful picture of this principle. It steadies the leader's walk, guides those who follow, and can become a weapon when the flock is threatened. That pattern begins in Genesis. Adam was commissioned to exercise dominion, guard what God entrusted to him, and extend God's order throughout the earth. Yet the spiritual conflict was already underway. Leadership was necessary precisely because there was something that needed to be guarded. This principle continues throughout Scripture. ·      Noah protected humanity through obedience. ·      Abraham defended the covenant family. ·      Moses confronted Pharaoh. ·      Joshua led Israel against the corruption of Canaan. ·      David defended Israel from its enemies. ·      Nehemiah rebuilt Jerusalem while preparing the people to fight. And Jesus Christ—the perfect Shepherd, Leader, and Warrior—came "doing good and healing all who were oppressed by the devil" (Acts 10:38). The modern Church has often separated leadership from spiritual warfare. The result has been weakened families, passive believers, exhausted pastors, confused authority structures, and Christians who have never been taught how to stand their ground spiritually. That must change. Dr. Lake examines how biblical leadership establishes God's order, while spiritual warfare protects it. You will discover why: ·      Leadership begins with submission to God's authority. ·      The home is one of the first places biblical leadership must operate. ·      Husbands and wives were designed to function together under God's order. ·      Spiritual warfare did not begin in Genesis 3—the conflict was already present in Genesis 1. ·      Adam was commissioned to rule, guard, and preserve what God entrusted to him. ·      The shepherd's staff symbolizes both leadership and warfare. ·      Satan consistently targets leaders because destroying leadership scatters those under its protection. ·      The fivefold ministry carries specific responsibilities in the spiritual conflict. ·      Truth, holiness, prayer, obedience, discernment, and forgiveness are powerful weapons of biblical leadership. ·      Spiritual authority grows as believers themselves submit to the authority of Christ. ·      The name of Jesus must govern us before we presume to exercise His authority against the enemy. One of the most important principles in this teaching is simple: ·      Because I am under authority, I can move in authority. ·      Spiritual authority is not bravado. ·      It is not yelling at demons. ·      It is not religious theatrics. It flows from submission to Jesus Christ, obedience to the Word of God, holiness, covenant faithfulness, and a life increasingly governed by the character of Christ. The days ahead will require believers who know how to lead themselves, protect their households, discern deception, stand on biblical truth, and resist the kingdom of darkness. It is time to take up the shepherd's staff again.  It is time to LEAD.  It is time to GUARD.  It is time to STAND.  And when necessary, it is time to FIGHT. The Bible is not merely a devotional book.  It is also a war book. And God is preparing His remnant to understand how biblical leadership and spiritual warfare function together. ━━━━━━━━━━━━━━━━━━ HELP US REACH AND EQUIP THE REMNANT If this teaching strengthens you, please: ✓ LIKE this video—it helps YouTube recommend this teaching to others. ✓ SUBSCRIBE to Biblical Life TV and turn on notifications so you don't miss future teachings. ✓ SHARE this message with pastors, fathers, husbands, ministry leaders, intercessors, and believers who understand that the Church must recover biblical leadership. ✓ COMMENT BELOW: What area of biblical leadership do you believe the Church most urgently needs to recover? Your engagement helps these teachings reach believers who might otherwise never discover them. ━━━━━━━━━━━━━━━━━━ BECOME A MINISTRY PARTNER Biblical Life TV and Kingdom Intelligence Briefing are made possible by friends and ministry partners around the world who believe in preparing and equipping the remnant for the days ahead. Your prayers and financial partnership help us continue producing biblical teaching, research, podcasts, and resources designed to strengthen believers in the Word of God. To learn more, access teaching resources, or support the ministry, visit: KingdomIntelligenceBriefing.com Online Giving: https://store.biblicallifeassembly.org   Mailing Address: Biblical Life P.O. Box 160 Seymour, MO 65746-0160 Thank you to every partner who stands with us. Your partnership enables Biblical Life TV to continue proclaiming biblical truth and preparing the remnant worldwide. ━━━━━━━━━━━━━━━━━━ SCRIPTURES & BIBLICAL THEMES DISCUSSED ·      Genesis 1:1–28 — Creation, dominion, separation, authority, and spiritual conflict ·      Genesis 2:15 — Adam commissioned to work, guard, and preserve the Garden ·      Genesis 3:1–24 — The failure of leadership and the entrance of sin ·      Genesis 6:1–4 — Rebellion and the corruption associated with the Genesis 6 event ·      Joshua 24:15 — "As for me and my house, we will serve the LORD" ·      Zechariah 13:7 — Strike the shepherd and the sheep scatter ·      Matthew 24 — Deception, false teachers, and false prophets in the last days ·      Luke 10:19 — Authority over the power of the enemy ·      Acts 10:38 — Jesus destroying the oppression of the devil ·      Ephesians 4:11–16 — Fivefold ministry and the equipping of the saints ·      Revelation 21:1–27 — The ultimate removal of darkness and chaos under God's restored order TIMELINE 00:00 — Introduction 01:30 — Opening Prayer & the Crisis of Our Generation 05:00 — Why the Church Needs Biblical Leadership 09:00 — The Shepherd's Staff: Leadership & Warfare 14:00 — Dominion and Authority in Genesis 20:00 — Adam, Eve & Kingdom Leadership 28:00 — Spiritual Warfare Begins in Genesis 1 37:00 — Guarding What God Entrusts to You 44:00 — Authority Against Spiritual Chaos 53:00 — Restoring Leadership in the Home 59:00 — Moses, David & the Staff of Authority 1:02:00 — Jesus: Shepherd, Leader & Warrior 1:08:00 — Fivefold Ministry as Spiritual Warfare 1:11:00 — Why Satan Targets Leadership 1:17:00 — David, Goliath & Growing in Authority 1:20:00 — The Name of Jesus and Submission to Christ 1:23:00 — Forgiveness, Healing & Spiritual Authority

Amid adversity, God's people fear Him knowing He causes them to multiply and overcome. In this message from Exodus 1:1-22, we see a new Pharaoh rise who did not know Joseph. What follows is oppression, fear, and an attempt to stop God's people. Yet the more they were afflicted, the more they multiplied. God's promises cannot be stopped. Join us as we begin our journey through the book of Exodus and discover the sovereign hand of God at work even in the darkest of times. Preached by Rodney Brown Jr. at Rhome Bible Church Website: https://www.rhomebible.org #Exodus #BibleTeaching #RhomeBibleChurch #Sermon #ChristianPodcast #BiblicalPreaching #GodsSovereignty #OldTestament #Faith #ImpartingTheWord #Reformed

“Taste and see that the Lord is good. Oh, the joys of those who take refuge in him!” (Psalm 34:8 NLT) We need to remember that God’s will is good. It may not seem like it at times, but it is. His plan for us is good. However, He usually doesn’t give us a detailed blueprint. Usually, God reveals His will to us in bits and pieces. He sees the big picture, while we see just a little at a time. If you had been the father of Joseph, surely, like all parents, you would have prayed for the welfare of your child. But when Joseph was sold into slavery by his own brothers, you could have easily said, “God, what are You doing? Why did You allow this?” Yet if God had not allowed it to happen, Joseph never would have been put into the position of influence that enabled him to save the country and his own family. If you had been the mother of Moses, how your heart would have broken when you saw your child being taken into Pharaoh’s court! Yet it was all part of God’s plan to mold Moses into the person who would lead Israel out of Egypt and its bondage. If you had been the mother of Jesus and watched your own Son hanging on the cross, how easily you could have said, “Lord, why did You let this happen?” But if Jesus had not died on that cross and taken our sins upon Himself, we could not know Him today. The problem for us is that we have a limited perspective. We are confined by time and space. We can see only the things that are happening in the present and only things that occur in our vicinity. The future is obscured to us. And so is the big picture of God’s work. The apostle Paul put it this way: “Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely” (1 Corinthians 13:12 NLT). In the meantime, we can look to the past for reassurance. God has an unmatched track record for coming through for His people—not just in Scripture, but probably in your life as well. Think about those instances. Remember how He brought good from situations that seemed anything but good. God’s history is why the psalmist was able to say with confidence, “Taste and see that the Lord is good. Oh, the joys of those who take refuge in him!” (Psalm 34:8 NLT). When you look at the will of God in progress, it may not always make sense. But you must believe that God knows what He’s doing. His will is good. Trust Him to finish what He has begun. Reflection question: What unseen good might God be accomplishing in your life right now? Discuss Today's Devo in Harvest Discipleship! — The audio production of the podcast "Greg Laurie: Daily Devotions" utilizes Generative AI technology. This allows us to deliver consistent, high-quality content while preserving Harvest's mission to "know God and make Him known." All devotional content is written and owned by Pastor Greg Laurie. Listen to the Greg Laurie Podcast Become a Harvest PartnerSupport the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.

Who is Yahweh? What is God really like, and how should knowing Him change the way we live?In this message, Pastor Greg Ford takes us into Exodus 5 and the story of Moses, Pharaoh, and the people of Israel to uncover a powerful picture of the character of God. When Pharaoh asks, “Who is Yahweh?” the question becomes a thread running throughout the story of Exodus and ultimately points us toward the heart of who God is.Through the contrast between Pharaoh and Yahweh, we see two completely different ways of viewing people, power, purpose, and leadership. Pharaoh sees people through the lens of productivity, usefulness, and what they can accomplish for him. Yahweh sees people, hears their cries, remembers His covenant, and knows them deeply.The Hebrew word “yada” helps reveal the difference. Knowing God is not simply having information about Him. It is relational. It is knowing and being known, understanding, connecting, and responding to who God has revealed Himself to be.Pastor Greg also introduces a simple framework for engaging Scripture: revelation and response. As God reveals Himself through His Word, we are invited to ask, “What am I learning about God?” and then, “How should I respond?” Scripture is not meant to simply give us more information or temporarily inspire us. God's Word is meant to lead us toward transformation.As the story of Exodus unfolds, the plagues reveal the power of Yahweh and expose the limitations of Pharaoh's power. God is not distant from human suffering. He is the God who hears the cry, sees His people, remembers His covenant, and moves toward those who are in bondage.And ultimately, the question “Who is Yahweh?” finds its fullest answer in Jesus.If you want to know what God is like, look at Jesus. He is the God who comes near, who cares, who saves, who leads us out of bondage, and who invites us not only to receive Him as Savior but to follow Him as Lord.This message challenges us to examine our own hearts. Are there places where we have developed a “Pharaoh mentality,” seeing people only for what they can do for us? Have we become hardened to what God is trying to reveal? Are we willing to respond when the Holy Spirit speaks?God hears your cry. God knows you. God sees you. And He invites you to know Him.Key Scriptures: Exodus 1–6, Exodus 5:1–2, Exodus 5:6–9, Exodus 6:6, John 14:8–9, Matthew 11:28–30Topics: Who is Yahweh, Exodus Bible study, Exodus 5, Moses and Pharaoh, knowing God, hearing God, the character of God, revelation and response, spiritual transformation, Bible teaching, Jesus as Savior and Lord, freedom from bondage, God's purpose, Christian faith, following Jesus, knowing God relationally, Old Testament, New Testament, Christian leadershipIf you've just made a decision for Christ, please respond HERE: https://www.one.church/jesusTo Support this Ministry: https://www.one.church/giveWebsite: https://www.one.church/One Church Facebook: https://www.facebook.com/onedotchurchOne Church Instagram: https://www.instagram.com/onedotchurchGreg Ford Instagram: https://www.instagram.com/gregoryafordOne Church is on a mission to ignite a movement that reaches adisconnected culture.#onechurch #gregford #purpose

Hannah Buchanan | Click/tap here to view the Sermon Reflection Guide. Throughout Scripture, God calls ordinary people by name and invites them into His purposes. Abraham was called to leave what was familiar. Moses was called to confront Pharaoh. Samuel was called as a child. Esther was called to risk her position for the sake of her people. Jesus invited the disciples to follow him, and that same invitation extends to us today.  Following Jesus means more than believing the right things or checking a box. It means becoming attentive to where Jesus is already at work and being willing to join him. Sometimes that means a major decision; sometimes it means a simple act of obedience. The challenge is learning to hear God's voice in the midst of the noise of our lives. We may hear from God through Scripture, prayer, silence, or the wisdom of a trusted friend or spiritual mentor to help us recognize His leading. We don't have to know the entire path before taking the next faithful step. Ultimately, God's call is an invitation to follow Him wherever He leads. We may not always know exactly what He is asking of us, and we may not feel ready or equipped, but we can trust that the God who calls us also goes with us.

The Temple Comes to Samaria Acts 8:4-25 by William Klock Remember back in Chapter 5, when Peter and John were arrested and brought before the priests and elders, and Gamaliel, one of the leading Pharisees, told his fellow council members: “Leave them alone.  If what they're doing is of human origin, it will come to ruin.  But if it's from God, you won't be able to stop them.  You might even be found to be fighting against God.”  They let Peter and John go that day, but since then they haven't been heeding Gamaliel's advice.  They stoned Stephen.  And at the end of last week's text Luke told us that Saul of Tarsus was going house to house, dragging men and women to prison and that, while the apostles remained in Jerusalem, everyone else was scattered through Jerusalem and Samaria.  And it turns out Gamaliel was right.  Neither Saul nor anyone else could stop what God was doing.  This new temple, not made with hands, not made of bricks and mortar, but instead of people, purified by the blood of Jesus and indwelt themselves by God's Spirit, this temple was going to fill the earth.  Persecution won't stop it.  Just the opposite, in fact.  Luke writes in Acts 8:4 [Page 1089 in the pew Bibles]: “Those who were scattered went all over the place announcing the word.”  These were people who knew, first hand, the transforming power of the gospel.  Many of them had been eyewitnesses to the risen Jesus.  They had seen signs and wonders, done by Jesus and then done by the apostles.  They knew, without a shadow of a doubt, that God was at work and Israel's hopes were being fulfilled.  There was no stopping them.  If they had to flee Jerusalem, so much the better.  Now the good news about Jesus would be proclaimed all over the place.  Think back to Stephen's speech before the Sanhedrin and how he'd highlighted how God works through rejection and persecution.  Joseph's brothers had sold him as a slave, but through their evil God delivered his people.  Ditto with Moses.  Pharaoh wanted all the baby boys of the Hebrews drowned, so Moses' mother put him in a basket and Providence floated him down the river right to Pharaoh's daughter.  And Jesus, the supreme example: The forces of evil and death rose up to do their worst in killing Jesus, but in doing so they played right into God's hands.  They concentrated themselves all in one place, in one great act, allowing Jesus to rise from death to conquer them.  So Saul of Tarsus, threatening the church?  God's going to use that to—to get the gospel out of Jerusalem, to all of Judaea—and even to Samaria. So Philip.  You remember Philip?  He was one of the seven in Chapter 6, whom the church chose and laid hands on to do the work that was taking the apostles away from their prayer and preaching.  Stephen was another of them.  When the church calls people and lays hands on them and commissions them to be servants of the gospel, there's no telling where that may lead.  So “Philip,” says Luke in verse 5, “went off to a town in Samaria and announced the Messiah to them.” I suspect no one would have thought—or wanted—to take the gospel to Samaria—at least not for a long time—even though Jesus had said that his church would take the gospel there.  But in the context of Acts, I think Luke wants to stress that even more than taking the gospel to Samaria, what Philip is doing is taking the temple there.  And that's pretty significant.  Samaria was the piece of land between the two Jewish territories, between Judaea in the south and Galilee in the north.  The Samaritans were the people who had lived there while the Jews were off in exile in Babylon.  We don't really know for certain the origins of the Samaritans.  They claimed—and they still claim, as they're still there to this day—that they're the descendants of what was left of the northern Israelite tribes after the nation was destroyed by the Assyrians.  The Jews claimed that the Samaritans were the people resettled in the land by the Babylonians after they'd sent the Jewish people into exile.  There's probably some truth to both.  Whatever the case, the Samaritans followed their own form of Judaism.  They had their own version of the torah, of the first five books of the Old Testament.  They rejected the Prophets and other books.  They looked forward to their own version of the Messiah.  They called him the Ta'eb or “The Returner”—the prophet Moses promised would come.  But maybe what's most important in the context of Acts, was that the Samaritans had their own temple on Mt. Gerizim.  The Jews would never let them anywhere near the temple in Jerusalem—they weren't real Jews and they had corrupted Israelite religion—but even if the Jews allowed them into the temple, the Samaritans would never go there.  As far as they were concerned, theirs was the real temple.  The Samaritans were a people utterly without God's presence. And now Philip finds his way there and carries the for real real temple to a people who didn't even know the old one.  And when God's temple arrives in Samaria, the people can't help but notice.  Verse 6: “The crowds, acting as one, clung to what Philip was saying, as they heard him and saw the signs he performed.  For unclean spirits came out of many of them, and several who were paralyzed or lame were cured.  So there was great joy in that town.” “But there was a man named Simon, who had lived in the town for some while and who practiced magic. He used to astonish the Samaritan people, giving out that he was some great personage.  Everyone, small and great alike, paid attention to him, and said, “This man is the one called ‘God's Great Power'!”  [Luke might be hinting that the people thought of Simon as maybe being the Ta'eb, the Samaritan “Messiah”.] They had been under his spell for some time, since they were amazed at the magic he could perform.  But when they believed Philip as he was announcing to them the message about God's kingdom and the name of Jesus the Messiah, they were baptized, men and women alike.  Simon too believed and was baptized, paying close attention to Philip.  When he saw signs, and great and powerful deeds, it was his turn to be astonished.” The devil was doing one thing in Judaea in a futile attempt to quash the gospel.  He was doing something else to the same end in Samaria.  He'd been doing it for a long time, leading the Samaritans away from God's torah and God's temple.  Now there's this man, Simon, who has enchanted these Samaritans with his magic.  Maybe it was just sleight of hand magic, but the way Luke, throughout Acts, contrasts magic with the power of the Holy Spirit, it seems like Simon actually did have some kind of power and if that power wasn't from God, it was coming from demonic forces of some kind.  That's just the sort of thing the devil would do to lead people astray.  But Philip, empowered by God's Spirit, it's obvious to everyone—even to Simon—his power was different and it was far superior.  Seeing it, these people believed the good news about Jesus that Philip was proclaiming.  And they did what believers do: they were baptised.  Like Israel following God through the Red Sea and into the promised land, in faith these Samaritan followed Jesus through the waters of baptism and into God's new creation. Samaritans embracing and giving their allegiance to Jesus may not seem like a big deal to us, but it was a really big deal to everyone involved.  Again, Samaritans and Jews didn't mix.  Even though Jesus had said that his disciples would take the good news to Samaria, they had no plan to go there—and probably little or no desire to.  But God had a plan to get them there, and when Philip does end up in Samaria, he doesn't let that hold him back.  It's pretty clear that these early believers thought of the gospel as something for Jews, but—hey—if gentiles came to them and wanted in, if Samaritans heard and believed, that was great.  They saw God at work in these people, even if these people weren't their evangelistic priority. And yet, something odd happens.  These Samaritans hear the gospel, see God at work, they believe, they're baptised, but there's something missing.  I suspect Philip noticed it immediately and sent word back to Jerusalem—excited on one hand, but concerned on the other.  Verse 14: “When the apostles in Jerusalem heard that Samaria had received God's word, they sent Peter and John to them.  When they arrived, they prayed for them, asking that they would receive the Holy Spirit, since up to that point the Spirit had come upon none of them; they had simply been baptized into the name of the Lord Jesus.  Then they laid their hands on them, and they received the Holy Spirit.” Like I said, something was missing.  The Spirit was clearly at work.  Faith in Jesus is a gift of the Spirit and no one comes to Jesus without the Spirit first moving in the heart.  But so far in Acts, when people believed and were baptised, they all had some kind of experience of being transformed by the Spirit  They were obviously different.  The Spirit did a work of new creation in them.  And they typically—and immediately—displayed supernatural gifts.  Some prophesied, some healed, some spoke in other languages, and so on.  Whenever we see God doing something new in the story of redemption, it's usually got miracles clustered all around it and we see this no less in the early days of the church.  Bringing Samaritans to Jesus was very much something new.  But this time the miracles didn't happen.  I expect Philip was surprised.  What was wrong?  So he sent word to Jerusalem and Peter and John decided to go see for themselves.  And, sure enough, something was missing.  These people had believed, but the Spirit—God—hadn't yet come to live in them  They were not yet part of the new temple. I don't know if Peter and John understood everything at this point.  I suspect that they just recognised that these new believers were lacking the indwelling Spirit.  It was weird and inexplicable at the time.  And so Peter and John just did the only thing that made sense: they laid their hands on these people and prayed that God would give them his Spirit.  And God did.  Luke doesn't say how it was obvious, but it was apparently obvious that the Spirit had filled the Samaritans.  And I think as time passed, Peter and John and the others started to figure out what God was doing in withholding the very thing—I should say, the very person—who fulfils God's promises to dwell with his people.  By the time Luke wrote, it all made perfect sense. You see, there was always a danger that the Samaritans would hear the gospel and believe, but that because of the divide between them and the Jews, the Samaritans would end up with a separate church of their own.  A lot of them would have been perfectly happy to have it that way and plenty of Jewish believers would no doubt be happy to have it that way.  But that would undermine the very gospel itself.  God doesn't have multiple people.  He has one.  With all our divisions in the church today, it's easy to forget this, but Jesus was clear: God has one people and one of the essentials of the gospel is that it heals the breaches, heals the divisions, heals the animosity between the people of the world.  We saw the first dramatic sign of this healing at Pentecost as the men there heard the gospel proclaimed in their own languages.  It was a dramatic reversal of the Tower of Babel episode.  And now it happens with the Samaritans.  God withholds his Spirit from them in order to get Peter and John to pray and lay hands on them and in that God makes it clear to everyone that they are all united in Jesus and the Spirit.  The apostles and the Jewish believers can't dismiss the Samaritan believers and neither can the Samaritans—with their long history of doing their own thing and having their own temple—neither can they act as if they have no need of or can be separate from the Jewish believers. We need to be careful we don't mistake Luke's point here.  We often read this passage at confirmations when the bishop lays hands on us and prays for us to be strengthened by the Holy Spirit.  But Luke wasn't thinking about confirmation.  Confirmation is a rite that developed centuries later.  Pentecostals and Charismatics use this passage to explain their experience, arguing that this passage proves that receiving the Holy Spirit is a second work of grace apart from baptism and conversion.  But that's not Luke's point either.  In fact, his point is that what happened with the Samaritans, with God withholding the Spirit, was unique—a one-off thing—that was necessary to ensure everyone knew that there is one church, one body and that our unity in diversity is one of the gospel's most powerful witnesses to God setting the human race to rights.  The whole thing that made this episode stand out was the delay in the Samaritans receiving the Holy Spirit, because the indwelling of the Spirit it not a second blessing or a second work of grace.  It's what happens when we believe and are baptised.  It's what makes us God's temple.  Jesus purifies us so that the Spirit can fill us. And then Simon the Magician. The gospel goes to a new place, but the same old problem comes up again.  In Jerusalem it was Ananias and Sapphira.  The devil crept in.  They let their love of money compromise the purity so essential to being God's temple.  They serve as a warning: Jesus purifies us so that we can be God's temple, but to remain God's temple requires continued purity.  And now the Samaritan believers their own warning about this.  Verse 18: “When Simon saw that the spirit was given through the laying on of the apostles' hands, he offered them money.  “Give me this power too,” he said, “so that anyone I lay my hands on will receive the holy spirit.”  “May your silver die with you!” retorted Peter. “Did you really think that God's gift could be bought with money?  You have no part or share in this word!  Your heart is not straight before God.  So repent from this wickedness, and pray to the Lord.  Perhaps he will forgive the scheme you had in your heart.  I can see that you are still stuck in the bitter poison and chains of unrighteousness.”  “Pray to the Lord for me,” said Simon in reply, “that none of what you've said will happen to me.”  After Peter and John had finished bearing witness and speaking the word of the Lord, they returned to Jerusalem, announcing the good news to many Samaritan villages.” Simon liked the status his magic gave him.  And now he sees something really amazing, something that clearly and dramatically upstaged whatever it was that he was doing.  And Simon wanted it.  But it wasn't so much the Holy Spirit that Simon wanted.  Tricks were nice.  He'd been doing them for a long time.  But what Simon wanted was the ability to control people.  He didn't want the Holy Spirit.  He wanted what he thought Peter and John had: he wanted the ability to lay hands on people and to give them the Spirit. And in that, Simon was exposed.  It wasn't about Jesus for Simon.  It wasn't about being God's temple.  It wasn't about being purified by the cross.  It wasn't about being part of God's new creation.  Simon was still firmly part of the old.  He wanted to use and control people for his own personal gain and prestige.  His old magic had been upstaged.  No one would be impressed by it anymore.   But if he could be like Peter and John, if he could lay hands on people himself and impart the Spirit to them, well, then he's be back on top of things.  For those who read The Magician's Nephew this month, he's like Uncle Andrew, seeing a new world being miraculously born around him and new life sprouting from the ground, and all he can think of is bring bits of iron to plant so they can grow into factories and battleships to make him rich. He was blind.  He heard the gospel.  He heard the good news about Jesus.  He saw the life the Spirit in these people and he saw new creation being born.  But he wasn't interested any of it.  He just wanted to be in control.  He saw it as a way to get rich.  So he offers to buy this gift from Peter and John—as if it was theirs to sell.  As if it was their power to impart the Spirit. But Peter and John had no such power.  They didn't go around laying hands on people and giving them the Spirit any more than a modern-day Anglican bishop or Pentecostal evangelist does so.  This was a unique situation.  God gives the Spirit, not men, not preachers, not bishops, not even apostles.  This was simply a case in which it was necessary for both the Jews and the Samaritans to understand that they were one people in Jesus and the Spirit. The crazy thing is that we still see this sort of thing despite all the warnings in scripture.  There are far too many people out there, preachers—people calling themselves “apostles”—offering the Spirit or his gifts for money, as if those gifts are the work of human beings and not God.  I expect that when Simon asked Peter and John to sell him this gift—one they didn't even actually have—Peter immediately remembered Ananias and then Sapphira falling dead at his feet.  Because he knew, this false idea needed to die.  If allowed to fester, it would corrupt the church. And so he rebuked Simon—who, by God's mercy isn't struck dead on the spot.  “You're no believer, Simon.  You're still stuck in the bitter poison and chains of unrighteousness.” Luke tells us that Simon asked them to pray for him so that he wouldn't fall under God's judgement.  I have to wonder if they told him about Ananias and Sapphira and left him quaking in his boots.  Luke doesn't tell us what happened to him, whether he eventually understood and actually believed the gospel or not.  What Luke wants to stress here, what we shouldn't lose of, is that the Spirit is not under human control.  The Holy Spirit isn't magic.  Magic is the human attempt to manipulate God.  Humans have been trying to figure out ways to do that ever since our fall.  Magic treats God like a vending machine.  Push B5 to get this or push D2 to get that.  Say this spell, offer this sacrifice—follow the right formula and you can control the divine.  The so-called “Prosperity Gospel” is a modern version of this.  But you don't have to be into the Prosperity Gospel or the Word-Faith movement to be guilty of thinking you can control God.  When we bargain with God, we're doing the same thing.  We think that if we offer God this or that, we obligate him to give us something in return.  Brothers and Sisters, God's been teaching his people from the beginning that he doesn't work this way.  He's sovereign.  He sends his Spirit as a mighty rushing wind and, as Jesus said to Nicodemus, “Those who are born of that Spirit are blown along with it.”  Those who surrender themselves to Jesus and the Spirit are blown into purity, blown into holiness, blown into godliness, blown into ministry and blown into mission.  That's what Luke shows us in Acts.  Jesus purifies us, the Spirit fills, and in those acts God make us his living temple.  A temple through which he will make himself known and through which he will eventually fill the earth with his presence. In this morning's Collect we asked the Lord to teach to us to ask for the things that please him.  Brothers and Sisters, if we understand ourselves to be his temple, his working model of new creation in the midst of the old, I can hardly think of a better prayer.  It's a prayer very much like “on earth as in heaven”.  A prayer that sets aside our own agendas and ask for God to bring us into his.  I'd like to close praying that Collect again. Let your merciful ears, O Lord, be open to the prayers of your humble servants; and, that we may obtain what we ask of you, teach us to ask for those things that please you, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Romans 11:7-24 Gods Severity (vv. 7-10) He allows them to be blinded by religion (Is. 29:10, 13) He allows them to be burdened with religion (Psalm 69:22-23) Gods Goodness (vv. 11-18) Humanity benefited from their fall Humanity blessed by their failure Rejection by the Jews Rescue for the Gentile Restoration of all who believe Gods Purpose (vv. 19-24) Abraham: The Root (Gen. 12:1-3; Rom. 4:1-12) Christ: The Vine (Jn. 15:1-8) Believing Jews and Gentiles: The Branches/The Church (Eph. 2:14-18) More To Consider Though most Jews have rejected the message of salvation in Jesus, a remnant within the total populationthe electdid obtain salvation (vv. 56). The rest were hardeneda curious term. Since the entire point of 9:3010:3 and 10:1621 is that Israel was responsible for its rejection of Gods salvation despite the prophets best efforts to call them to repentance, Paul did not mean that God determined their obstinacy. If God Himself hardened some Jews hearts so they could not believe, it makes no sense for God to say through Isaiah, I spread out My hands all day long to a rebellious people who walk in the wrong path, following their own thoughts (Rm 10:21; Is 65:2). This passage from Isaiah that Paul cited goes on to castigate Israel for provoking God and repudiating His laws. Other uses of the hardening metaphor (a calcifying or callous-building effect) often make clear that hardening of the heart is a self-induced state (e.g., Mt 13:15; Mk 6:52; 8:17; 2 Co 3:14). Even the explicit statement that God hardened Pharaohs heart follows a series of events showing that Pharaoh was hardening his own heart (Ex 8:15, 19, 32; 9:7, 3435; 1 Sm 6:6; cp. Ex 9:12; 10:1; 11:10; 14:8). Therefore, though God may indeed solidify peoples resolve to reject the truth, apparently He does so because they have first resolved themselves to do so. God does not harden hearts that would otherwise have been responsive to Him. Jesus quotation of Is 6:910 made this very point (Mt 13:1415). Ted Cabal et al., The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (Nashville, TN: Holman Bible Publishers, 2007), 1698. The wild olive was often ingrafted into the fruitful one when it began to decay, and this not only brought forth fruit, but caused the decaying olive to revive and flourish. Matthew Henry and Thomas Scott, Matthew Henrys Concise Commentary (Oak Harbor, WA: Logos Research Systems, 1997), Ro 11:11.

The David Alliance TDAgiantslayer@gmail.com Garth Heckman The story of Moses is one of the most honest depictions of human insecurity in ancient literature. Despite leading a nation out of slavery and receiving the Ten Commandments, Moses spent much of his life convinced he was the wrong person for the job.   His story offers powerful insights into how inadequacy works, how purpose unfolds, and what it actually means to lead.   Key Lessons from Moses' Insecurity   Inadequacy Is Often a Skill Issue Overestimated, and a Calling Underestimated   When you overestimate the skill needed in comparison to the calling underestimated you will never feel adequate.    When God called Moses at the burning bush in Exodus 3, Moses immediately pushed back with five distinct excuses:   "Who am I?" (Identity/Worthiness) Im seen as an enemy to many as I grew up under Pharaoh and in his house. I am seen as a murderer I am seen as a person who ran away   Past Failures do not disqualify you from your future mission.   "What shall I say?" (Lack of Knowledge)     "What if they don't believe me?" (Fear of Rejection)     "I am slow of speech and tongue." (Perceived Physical Limitations)     "Please send someone else." (Pure Resistance)     Thoughts:  Moses focused entirely on his own inventory of skills, while God was focused on His own capacity.      The lesson is that calling rarely demands pre-existing perfection; it demands willingness.     **You might say “why not me God” - He most times will answer… you said No.   Your perceived disqualifications are often just the baseline from which growth happens.       The Lesson: Growth doesn't eliminate feelings of overwhelm— Feeling inadequate at a new level of responsibility isn't a sign that you failed; it's a sign that you're operating outside your comfort zone, which is where real impact occurs.   3. Isolation Amplifies Insecurity; Community Relieves It When Moses felt isolated he was given Aaron When overwhelmed he was given Jethro      5. You Can Finish Well Without Seeing the Final Result MOSES SAW THE PROMISE LAND - BUT WAS NOT ALLOWED TO ENTER IT.    You might just be the great set up for someone else's future mission.      Do you want to feel adequate - or more than enough? To feel more than enough:  Learn something new in Christ every day.  Test God out in new situations every day. Focus on the end game. Remember who you are is who you attract, so become like Christ and attract people like Jesus into it.

Hosts Pastor Robert Baltodano and Pastor Tim Hamilton Question Timestamps: Pam, NJ (3:28) - Why am I getting worse when I have been praying for healing for two years? John, email (9:56) - Did Tertius write or transcribe the whole book of Romans, or just chapter 16? Maria, NJ (12:27) - Am I allowed to remarry now that my ex-husband has remarried? Diane, email (15:08) - Are we in sin for celebrating the Sabbath on Sundays? Rhonda, SC (18:37) - What does the Bible say about gambling? What about gambling in a place like Las Vegas? Bobby, DE (23:05) - Can you explain Acts 22 verse 16? Olga, NY (33:37) - Do the Jews still sacrifice animals? Why have they stopped sacrificing animals? Leidy, NJ (36:57) - What age do you recommend for baptism? Should my eight-year-old get baptized? Clarence, email (41:47) - Does Psalm 139 verse 16 imply that we do not have free will? Aaron, email (45:01) - When discussing sin with a non-believer, is it more important to describe sin as actions we take or as a nature we need to overcome? Mary, email (47:37) - Has God hardened our government's officials, or the hearts of other governments' officials, like He did with Pharaoh? James, CA (50:04) - Did Adam and Eve have blood before The Fall? Michael, email (52:40) - What does the Bible say about suicide? Does a person who commits suicide go to hell? Ask Your Questions: Call: 888-712-7434 Email: Answers@bbtlive.org

Packinghouse's Wednesday night worship service from August 5, 2026. This study looks back at Israel's deliverance from Egypt and the four compromises Pharaoh offered Moses as a picture of the subtle compromises believers still face today. Pharaoh tells Israel to worship without leaving Egypt, not to go too far, to leave their families behind, and finally to leave their possessions, but Moses refuses each offer and remains committed to what God commanded. The message encourages believers not to settle for a halfway commitment to the Lord, but to surrender every area of life to Him, resist the pull of the world, and rely on the Holy Spirit to walk in obedience. Even when we have compromised, we can repent, receive God's forgiveness, and continue forward by staying close - Bob Probert - Wednesday, August 5, 2026

Scott Hubbard | For all the differences between Pharaoh's infanticide and America's abortion, both end in a heap of dead children. And often, both arise from the same ungodly ambition.

“For the righteous Lord loves justice. The virtuous will see his face.” (Psalm 11:7 NLT) God reveals Himself to us in His Word. We know that God is holy because in Isaiah’s vision of Him, heavenly creatures declare, “Holy, holy, holy is the Lord of Heaven’s Armies” (Isaiah 6:3 NLT). We know that God is righteous and just because Psalm 11:7 says, “The righteous Lord loves justice” (NLT). Holiness describes God’s character; righteousness and justice describe how He deals with humankind. These perfections that we find in Scripture aren’t just the result of God’s people seeing what they want to see in Him. Even the enemies of the Lord recognized His perfect attributes. In the book of Exodus, we read about Pharaoh, who hardened his heart by holding on to the children of Israel after the Lord had instructed him to release them. When the Lord sent a series of plagues to Egypt, “Pharaoh quickly summoned Moses and Aaron. ‘This time I have sinned,’ he confessed. ‘The Lord is the righteous one, and my people and I are wrong’” (Exodus 9:27 NLT). From the very first verse of the Bible, we see that God is omnipotent, all-powerful. If He were all-powerful without being righteous, He would be just a celestial tyrant doing whatever He wanted wherever He wanted to do it. If He were righteous without being powerful, He would be unable to execute justice on this earth. But the good news is that God is all-powerful—and He is righteous. He can do whatever He wants, but He does the right thing in every situation. That includes the exercise of His justice. Unlike human justice, God’s justice is perfect. He doesn’t show favoritism. He doesn’t look the other way at certain offenses. He demands that wrongdoing and wrongdoers be punished. Scripture certainly bears that out. In Isaiah 51:4–5, God says, “Listen to me, my people. Hear me, Israel, for my law will be proclaimed, and my justice will become a light to the nations. My mercy and justice are coming soon. My salvation is on the way. My strong arm will bring justice to the nations. All distant lands will look to me and wait in hope for my powerful arm” (NLT). Deuteronomy 32:4 says, “He is the Rock; his deeds are perfect. Everything he does is just and fair. He is a faithful God who does no wrong; how just and upright he is!” (NLT). And in Psalm 140:12, David confidently proclaims, “But I know the Lord will help those they persecute; he will give justice to the poor” (NLT). God’s justice leaves no room for appeal because He is righteous. Everything He determines is, by its very nature, perfectly just. Only our perfect heavenly Father can judge perfectly. And He wants His people to prize justice as well. Proverbs 21:3 says, “The Lord is more pleased when we do what is right and just than when we offer him sacrifices” (NLT). And Isaiah 1:17 instructs, “Learn to do good. Seek justice. Help the oppressed. Defend the cause of orphans. Fight for the rights of widows” (NLT). Justice matters to the Lord, and it must matter to us. Reflection question: What would seeking justice look like in your life? Discuss Today's Devo in Harvest Discipleship! — The audio production of the podcast "Greg Laurie: Daily Devotions" utilizes Generative AI technology. This allows us to deliver consistent, high-quality content while preserving Harvest's mission to "know God and make Him known." All devotional content is written and owned by Pastor Greg Laurie. Listen to the Greg Laurie Podcast Become a Harvest PartnerSupport the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.

Send us Fan MailIt was back to the Warped Tour for Bakotunes! July 25 & 26, 2026 in Long Beach, CA. Sun, fun, music, brews and homies! In this episode: Interviews and music with Kenny Feinstein and John Seltzer of bluegrass punk outfit Water Tower! Meet the fellas and check out some music! PLUS - I meet up with the longtime Bakersfield homie, Chris "Krees" Borbon, drummer for LA skinhead revivalists - The Aggrolites! Chris opens up about his latest adventures, recording and touring, doing graphic work and more. Episode contains the songs: "Drink Smoke", Water Tower & Mike Herrera; "Sunflower", Water Tower; "When I Come Around", Water Tower; "Musical Muse", "He Used To Be My Baby", Jackie Mendez; "Pharaoh's Dreams", Hepcat; "Boots On The Terrace", The Aggrolites.Fair Use DisclaimerThis podcast features audio clips for purposes of [criticism, comment, and review], as protected under Section 107 of the US Copyright Act. This use constitutes a "fair use" of copyrighted material. The original tracks remain the sole property of their respective copyright owners.Support the showSponsored by Chain Cohn Clark - Kern County's leading accident, injury, and workers' compensation law firm. Subscribe to Bakotunes at all podcast outlets and follow our socials!Instagram / More LinksContact: mattomunoz@gmail.com

Spirit of God E3 — We've discovered in this series so far that God's Spirit, or ruakh in Hebrew, creates and sustains all life, moment by moment. Another key way the Spirit works in the world is by filling humans with wisdom. But in each story of the Spirit and wisdom, we're left wondering: Was God's Spirit working through that person, or was that just the person? In this episode, Jon and Tim explore the Hebrew Bible's portrayal of the Spirit of God and human wisdom, revealing a profound partnership at work. CHAPTERS Recap and Setup for Spirit and Wisdom (0:00-9:09) Joseph's Wise Words to Pharaoh (9:09-25:47) Bezalel's Craftsmanship and Joshua's Leadership (25:47-40:17) An Extraordinary Spirit in Daniel (40:17-54:49) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. REFERENCED RESOURCES In chapter 1, Tim briefly alludes to ruakh as life in  Genesis 6, involving the Nephilim and “sons of God.” For more on this passage, check out our first question and response episode from the God and Spiritual Beings podcast series. Tim also teaches on this passage at length in module two of the Noah to Abraham Class. Correction: in chapter 4 of this episode, Tim accidentally cites Daniel 4 as the place where King Nebuchadnezzar commands his magicians to tell him his dream and interpret it. This story is actually in Daniel 2. Check out Tim's extensive collection of recommended books here. SHOW MUSIC “Sanctuary feat. Asaph's Arrows” by Lofi Sunday “Lunch Break ft. Abstractv” by Lofi Sunday “jazz club.” by Lofi Sunday, PAINT WITH SOUND SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

August 2, 2026 | Pharaoh Can't Cross Over | Pastor Aaron Crabb

In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, 'Come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed you or thirsty and give you a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom The King says to those on His right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.